1. The Mitzvah: [Chapter 1 Halacha 1 and 3]

• It is a positive command in the Torah to wear Tefillin every single weekday. It incorporates two positive commands, one to wear the head Tefillin and the second to wear the hand Tefillin. [Chapter 1 Halacha 1]
• One is required to purchase Tefillin for this purpose, and if he cannot afford to do so then he must borrow a pair of Tefillin from others. [Chapter 1 Halacha 8; Chapter 7 Halacha 1C]
• Traveling: One is obligated to put on Tefillin even during travel and he hence must either bring his Tefillin with him, or is to borrow them from another. He is not to travel to an area if he will not be able to put on Tefillin there. [Chapter 1 Halacha 7]
• Some are accustomed not to travel from home without bringing their Tefillin with them. This applies even if they plan on returning that day, as they fear that perhaps they met get stuck in travel and do not want to rely on borrowing Tefillin from others.
• One who only has one Tefillin, Shel Yad or Shel Rosh: If one only has one Tefillin, whether the Shel Yad or the Shel Rosh, he is to wear the Tefillin that is available. A blessing is to be recited over that Tefillin. One recites the blessing of Lehaniach on the Shel Yad and Al Mitzvas on the Shel Rosh. The same applies if one has a head or arm injury and therefore cannot wear his Tefillin in that area, he is nevertheless to wear the other Tefillin. Accordingly, on Mivtzaim, one may put on just the Shel Yad or the Shel Rosh if the person will not have time to wear both Tefillin, or does not want to do so, or cannot do so. [See Chapter 2 Halacha 5]
• How long must the Tefillin remain on the person? There is no minimum time that the Tefillin must remain on the person in order to fulfill the Mitzvah. Thus, even if the person wears it only for a mere moment, the Mitzvah is fulfilled. [This applies even if one wore the Tefillin without saying anything. Nevertheless, it is a Rabbinical obligation to recite the Paragraphs of Shema and Vehaya Im Shamoa, and according to some Poskim also the Parshiyos of Kadeish and Vehaya Ki Yeviacha, while wearing Tefillin as will be explained in the coming Halachos!] [Chapter 1 Halacha 3]
• Fulfills Mitzvah at every moment: At every moment that one wears Tefillin, he is fulfilling the positive command.
• The meaning of the term Tefillin? The word Tefillin comes from the word Pelila/Testimony, as the Tefillin are a testimony that the Divine presence dwells upon us. [See Introduction]
• Tikkun if one nullified the Mitzvah: One who missed a day without putting on Tefillin is to study the practical laws of Tefillin until he becomes expert in them. As well, he is to study the Mamar of the Tzemach Tzedek in Derech Mitzvosecha, or Shaar Hatefillin in the Siddur Im Dach. There is no need to study those laws that are relevant only to a Sofer. This is in addition to the main thing, which is to resolve for the future [to put on Tefillin daily] and have regret for the past. He is likewise to start wearing Tefillin of Rabbeinu Tam if he has yet to do so.

2. The greatness and purpose of the Mitzvah:[1]

• The Mitzvah of Tefillin is the greatest positive Mitzvah in the entire Torah.
• The Sages taught that on the Day of Judgment, if one is [judged] meritorious in the Mitzvah of Tefillin then the side of merit dominates.
• Merits one long life: All those who are careful in the Mitzvah of Tefillin will have lengthy days. [This is because the Tefillin corresponds to the heart and mind onto which one’s life is dependent on.]
• One who wears Tefillin is considered a partner of Hashem in the creation of the world.
• All of one’s prayers are elevated through one’s Tefillin.
• We place the Tefillin by the heart and by the head in order to subjugate the soul that is in the mind and the desires within the heart towards service of Hashem, as through donning Tefillin one remembers Hashem and diminishes his pleasures.
• Wearing Tefillin helps one subjugate his mind and heart to be in tune with reality. It is hence a great method for battling mental instability. His emotions are linked to the false realities that his mind envisions and causes him to sway from one extreme to another. Wearing Tefillin is helpful in refining the mind and the heart and to recreate a healthy bond between them.
• One who wears Tefillin merits a portion in the world to come. The fire of Gihennim does not overtake him, and all of his sins are forgiven.
• Wearing Tefillin brings one to humility and fear of heaven, and prevents one from thinking forbidden thoughts.
• The verse states: “And all the nations of the land will see that the name of Hashem is written on you and they will fear you.” The Sages reveal that this statement refers to the head Tefillin, as the head Tefillin contains two letters of the three-letter name of Shakaiy.
• The Tefillin Shel Rosh is called in Kaballah a Chosem Boleit, or a protruding inscription. This means as follows: All Mitzvos cause a Hamshacha, diffusion, of G-dliness below. This, however, will only be experienced in the future, after Moshaich comes. However, the Mitzvah of Tefillin Shel Rosh is so powerful, that it causes even now for Divine revelation to enter and effect the world. This is similar to prayer, which draws G-dliness below and changes decrees to heal an individual, and give Parnasa to an individual, and the like.

3. Who is obligated in the Mitzvah of Tefillin? [2]

• Women: Women are exempt from wearing Tefillin. Furthermore, they are to be protested for doing so.
• Children: The Ashkenazi custom [of many communities] is to educate the child to wear Tefillin 2-3 months prior to his Bar Mitzvah. [The Chabad custom is for the child to begin wearing the Tefillin 2 months prior to his Bar Mitzvah. At first however the child is to start wearing the Tefillin without a blessing. After the passing of a few weeks, when the child has become accustomed to wearing the Tefillin properly, a blessing may be recited.]
  • Today the custom is to educate the child to wear Rabbeinu Tam from the same time as when he begins to wear Rashi Tefillin, which is two months before the Bar Mitzvah, as stated above.
  • If Chol Hamoed will fall within the two-month period, then the child may begin to wear the Tefillin a week earlier. Accordingly, the same would apply if the two days of Shavuos falls on a weekday within the two months, the child may begin to wear Tefillin two days earlier.
• Baal Keri: It is permitted for a Bal Keri to wear Tefillin after cleaning the semen off from his body. However, so long as he still has semen on his [body or outer clothing] it is forbidden for him to wear Tefillin. [It is not obligatory for one to immerse in a Mikveh before wearing the Tefillin. Nonetheless, some meticulous individuals would wash their lower halves of the body in the morning prior to Davening. Furthermore, it is customary of Chassidim to immerse in a Mikveh prior to saying blessings, Davening, or performing Mitzvos, if one is a Bal Keri, and hence certainly a Baal Keri is to immerse prior to wearing Tefillin. However, if there is no Mikveh available, then certainly one should not nullify the Mitzvah of Tefillin due to this. In such a case, one can simply take a shower in place of going to Mikveh, prior to wearing the Tefillin.]
• One who is unclothed: One is not to place on Tefillin if his heart is revealed, which means that the top half of his body is not covered [i.e. no shirt; bare-chested].
• May one do Mivtzaim in a public area where immodest women may walk by? Yes, although the person may not say a blessing or any Torah words in her presence, until he turns around [or if not possible, closes his eyes].
• Bowel issues; diarrhea; flatulence: One who has a stomach illness, even if he is not in any pain and walks normally, is exempt from wearing Tefillin until his stomach returns to proper function, due to his inability to guard himself from passing gas. He may however be stringent to wear them by Kerias Shema and Tefilah if he feels that he is able to guard himself from passing gas during those times.
  • Putting Tefillin on ill patients in a hospital: If the patient cannot control his bowels and hence contains diapers and the like, then he may not have Tefillin placed on him while he is dirty. If he is in a coma there is no need to put Tefillin on him. However, the relatives may do so if they choose.
• Is a Shoteh/Insane to put on Tefillin? A Cheresh and Shoteh are not obligated to wear Tefillin. However, they may choose to do so as long as they are able to maintain a clean body.
  • May one put Tefillin on a person who is in a coma or is unconscious due to brain damage? A person who is unconscious, or in a coma, is not to have Tefillin placed on him. However, if the patient is completely clean some write that the relatives may do so if they believe that the patient will subconsciously feel the Tefillin and be strengthened by it.
• May people who are defined as Reshaim put on Tefillin? Yes. Not only are they allowed to wear Tefillin, but Hashem desires that Reshaim put on Tefillin even more than Tzaddikim, and it is specifically for Reshaim that the Mitzvah was given, in order to direct them to the proper path, and they need this Mitzvah even more than the Tzaddikim. [Accordingly, it is certainly permitted and a great Mitzvah and obligation for non-religious Jews to wear Tefillin, and be influenced to do so.]
• May one put on Tefillin to a person who is questionably Jewish [i.e. Mivtzaim]? This depends on the reason of doubt. In general, if the person is unsure whether his mother is Jewish then one is not to put Tefillin on him, until his Jewishness is verified for certain. If one says his mother is Jewish, he may be believed regarding the Mitzvah of Tefillin, although regarding other matters, such as marriage he may need to provide proof of his Jewishness.  In any case of doubt of a person’s Jewishness one is to speak to a Rav who is expert in these matters to determine the severity of the doubt and whether one may put Tefillin on the person.
• Avel/Mourner-First day: On the first day of mourning, which is the day of burial, it is forbidden for a mourner to put on Tefillin. [Many Poskim however rule one is to wear the Tefillin without a blessing on the first day of mourning, and so is the Chabad custom. The Chabad custom is to do so even in public. The Chabad custom is to wear even Tefillin of Rabbeinu Tam. According to Chabad custom, all this applies even if the day of death and the day of burial are the same day.]
  • Avel/Mourner-Second day: On the second day he is obligated to wear Tefillin. [Nevertheless, he is to only put them on after sunrise. Likewise, if new people came to give comfort [Panim Chadashos], which is people that were not there the previous day, then he is not to place them on in front of them, and is rather to wait until they leave.]

4. Borrowing Tefillin: [Chapter 1 Halacha 8]

• The Tefillin that one wears is not required to be owned by him. A person can fulfill the Mitzvah of Tefillin through wearing borrowed Tefillin of his friend. Despite the above, one is obligated to try to purchase his own pair of Tefillin and is not to rely on borrowing from others.
• May one use another person’s Tefillin without permission? It is permitted to use another person’s Tefillin without asking his permission, if one is careful to abide by all the following conditions: 1) If one found the Tefillin folded he must refold it after using it. However, it is not necessary to fold it in the same way that it was found. 2) The borrowed Tefillin may only be used in the area that it was left by the owner. Thus, one may not take it out from that area, even temporarily, without explicit permission from the owner. 3) It is forbidden to borrow it on a steady basis.
• Even when the above conditions will be fulfilled, if it is possible to ask the owner, one is to do so rather than borrow it without permission.
• If one knows for certain that the owner is particular against people borrowing it, then it is forbidden to use it.
• May one alter the knot of the Tefillin Shel Rosh when borrowing Tefillin, so it fit his size? It is permitted for one to change the size of the knot in order so it fit his head if he received explicit permission from the owner to do so. When redoing the knot, it is proper for it to be fastened strong and not remain loose. Prior to shortening or widening the straps through undoing the knot of the Daled, one is to recite Lisheim Kedushas Tefillin.

5. The valid times for wearing Tefillin: [Chapter 1 Halacha 5]

• Nighttime: It is forbidden to wear Tefillin at night. This applies even if one did not put on Tefillin the entire day.
• Starting point-Mi Sheyakir: In the morning, one may begin to don Tefillin with a blessing starting from the period known as “Mi-Sheyakir.” It is forbidden to wear the Tefillin prior to this time, even though it is already after Alos Hashachar. The exact time of Mi-Sheyakir is disputed and fluctuates based on city and time of year, although in Israel is approximately 60 minutes before sunrise. Practically, each person is to follow a calendar that contains the listing of his city, and follows the Halachic opinion that he is accustomed to follow.
• End point-Sunset: One may not put on Tefillin past sunset. However, if one has not donned Tefillin the entire day, and it is now after sunset, he may wear Tefillin until nightfall, although without a blessing.
  • One may don Tefillin onto Mivtzaim participants until Tzeis Hakochavim. Some write that one may even be lenient to allow them to do so with a blessing.
• Wearing Tefillin past sunset and past nightfall: One who is wearing Tefillin may continue to do so past sunset until nightfall. This however is with exception to Erev Shabbos and Yom Tov, in which case the Tefillin must be removed before sunset. Even during the regular week, once it becomes nightfall, one must remove his Tefillin. If, however, one is in private, in an area without any other people, he does not need to remove the Tefillin even after nightfall. Likewise, if one is in a Beis Midrash, even if there are other people around, he may continue wearing them.
• If one Davened Maariv early may he still put on Tefillin? If one Davened Maariv early he is nevertheless to put on Tefillin after Maariv [without reciting a blessing]. If, however, one did not yet Daven Maariv, one is to wear Tefillin with a blessing even if the congregation already Davened Maariv, so long as it is prior to sunset.
• Shabbos and Yom Tov: One is not to wear Tefillin on Shabbos or Yom Tov and it is even forbidden to do so. If one accepted Shabbos early, prior to sunset, it is permitted for him to wear Tefillin without a blessing up until sunset, if he has not yet done so that day.
• Chol Hamoed: It is disputed amongst Poskim as to whether one is to put on Tefillin on Chol Hamoed. According to Kabala it is forbidden to wear Tefillin during Chol Hamoed. The Sephardi and Chassidic custom is not to put on Tefillin at all during Chol Hamoed. This is likewise the Chabad custom. In Eretz Yisrael the widespread custom amongst all communities, including Ashkenaz, is not to wear Tefillin during Chol Hamoed.

6. Davening with Tefillin: [Chapter 1 Halacha 4]

• One is obligated to wear Tefillin during Shacharis in order so the Tefillin is on him when he recites Shema and Shemoneh Esrei.
• When before Davening is one to place on his Tefillin? Various customs exist regarding this matter. Some wear the Tefillin prior to Birchas Hashachar. Others wear it after Birchas Hashachar, prior to Karbanos. Others wear it prior to Hodu, after Eizehu Mikoman. The Chabad custom is to wear the Tallis and Tefillin prior to Eizehu Mikoman.
• Is one obligated to wear Tefillin when saying Shema in the morning before Davening? No, and so is the custom of most Chassidim. However, some Chassidim are accustomed to don Tefillin and recite Shema before eating prior to Davening, and so was the directive of the Rebbe Rashab and Rebbe Rayatz. This is not the widespread Chabad custom today.
• What is one to do if he does not have Tefillin for the Minyan: It is better to Daven in private with Tefillin than to Daven with the congregation but without Tefillin. Therefore, in a case that one does not have Tefillin available during the Minyan, but will attain Tefillin after the Minyan, then he is to delay his prayer until then. If, however, the time of Shema will pass by the time he receives the Tefillin, then he is to recite Shema without Tefillin. Likewise, if the time of Tefila will pass by the time he receives Tefillin, it is better to Daven within Zman Tefila without Tefillin, then to Daven afterwards with Tefillin.
• Wearing Tefillin outside of Davening: In a case that one is wearing Tefillin outside of Davening, such as he already Davened without Tefillin, then he is to wear the Tefillin by Mincha or by any other time of the day and say [Shema or] a Mizmor.
• What is one to do if his Tefillin arrived in middle of Davening? In the event that one received Tefillin, or remembered to put on Tefillin, in middle of Pesukei Dezimra, one is to place them on without a blessing, and between Yishtabach and Yotzer is to shake them and recite a blessing. If one remembered to put on Tefillin, or received Tefillin, after beginning the blessing of Yotzer Or but before Shema, he may place it on with a blessing between the Perakim [which is between Yotzer Hameoros and Ahavas Olam, and Ahavas Olam and Shema] although not in the midst of the paragraph. If one received Tefillin in middle of Shema or afterwards, from Veahavta and onwards, one may place it on with a blessing even in middle of the paragraph. Between Geula and Tefila one may not say a blessing on the Tefillin. Rather, one is to wear it without a blessing.
• What are people to read when wearing Tefillin during Mivtzaim: During Mivtzaim, the people wearing Tefillin are to read all three Parshiyos of Shema. [It is proper for him to also recite Birchas Hatorah prior to saying Shema, if he has yet to say it that day.] At the very least they must read the first two Parshiyos of Shema. If there is absolutely no time available, the person fulfills his obligation even if he does not say anything at all while wearing it.

7. Putting on the Tallis before Tefillin: [Chapter 2 Halacha 1]

• One is to first wear his Tallis prior to wearing the Tefillin, as the Tallis is a more common Mitzvah.
• How is one to set up his Tefillin bag? In compliance to the above, one is to set up his Tallis and Tefillin bag in a way that the Tallis is closer to his hand than the Tefillin.
• What if one touched his Tefillin first? If one touched the Tefillin prior to the Tallis, then if the Tefillin is covered one is to nevertheless wear the Tallis first. However, if the Tefillin is revealed, outside of its case, and was touched first, then he is to first wear the Tefillin. [However, based on Kabala one is always to wear his Tallis first.]
• If one does not yet have his Tallis: If a Tallis is currently not available, he is to place the Tefillin on first.

8. Walking to shul wearing Tallis and Tefillin:[3]

• Based on the Zohar, one is to enter the Shul wearing his Tallis and Tefillin. [One who does so, merits to have four angels escort him and bless him. The evil angel answers amen to the blessing. Practically, the widespread custom today is to no longer to be careful in this matter. Nevertheless, even today it is best to place on the Tallis and Tefillin in an adjacent room of the main sanctuary and only then to enter into the Shul. This custom was followed by the Rebbe.]
• Walking with revealed Tefillin in public: One who walks through filthy areas, must cover his Tefillin [including the straps] while passing through.

9. Intentions/Kavana to have when placing on Tefillin:[4]

• Upon putting on the Tefillin one is to have in mind that Hashem commanded us to write the four paragraphs of Tefillin which contain the unification of Hashem’s name and the exodus in order to remember the miracles and wonders that Hashem did for us. These miracles express His unity and that He has the power and sovereignty to change the upper and lower worlds as He sees fit. We place the Tefillin by the heart and by the head in order to subjugate the soul that is in the mind and the desires within the heart towards service of Hashem, as through donning Tefillin one remembers Hashem and diminishes his pleasures.
• From this wording it is implied that every single day upon wearing the Tefillin, one is to intend on both the Mitzvah to write the Tefillin and the Mitzvah to wear them.
• This is aside for the general intent that one must have prior to fulfilling any Mitzvah; that one must intend to perform it in order to fulfill the command of Hashem. One who wears Tefillin without even this intent does not fulfill the Mitzvah at all.
• If one did not have the above intent in mind at the time of the blessing, then he is to do so anytime while still wearing the Tefillin.
• Reviewing chapter 41 in Tanya: It is customary to recite the beginning of chapter 41 in Tanya prior to Davening and wearing Tefillin.

Summary of Chapter 41 in Tanya

• The necessity of arousing fear of Hashem in addition to arousing love: One must always remember the beginning of Avoda and its root and source, which is fear of G-d. Although fear only motivates one not to transgress the commands, while love motivates one to actively perform the Mitzvos, nonetheless, it does not suffice for one to arouse only the feeling of love which leads one to perform good.
• At the very least one must also arouse the natural fear which is hidden in the heart of every Jew.
• This fear is a fear against rebelling against Hashem, the King of all Kings. The fear is to be revealed in one’s heart or at least in one’s mind.
• How does one arouse this fear-The contemplations: The fear is aroused through contemplating at least in one’s mind the greatness of Hashem, and His kingship which is the kingship of all worlds, the lower and higher worlds. How He fills all the worlds and encompasses all the worlds, as the verse states “The Heaven and Earth do I not fill.”
• One is to also contemplate how Hashem left all the upper and lower worlds and designated His kingship specifically on the Jewish nation in general, and on the individual Jew in particular, as every Jew is obligated to say to himself that for him the world was created.
• One then also accepts upon himself the reign of G-d, that Hashem be king over him, and that he serve him and fulfill his wishes in all the services done by a servant to his master.
• Knowing of Hashem’s constant presence brings fear: Behold, Hashem stands over a person as He fills the entire earth with His glory. Hashem contemplates the actions of the person as well as his thoughts and heart if he is serving Him properly. For this reason, one needs to serve Hashem with awe and fear like one who is standing before the king.
• One is to ponder deeply into this matter and spend a lengthy amount of time on it, as his mind and intellect is capable of doing, and as time permits, prior to learning Torah and performing Mitzvos. Such as, prior to wearing the Tallis or Tefillin, he is to contemplate this matter and arouse a fear of G-d.
• Contemplating how the Or Ein Sof attaches to one’s soul through Torah and Mitzvos: Prior to learning Torah or performing a Mitzvah one should also contemplate how the Or Ein Sof which encompasses all worlds and fills all worlds and is represented in the supernal will, is invested in the letters and wisdom of Torah, or in the Tzitzis and Tefillin that he is wearing.
• Through learning Torah or wearing the Tallis/Tefillin one draws the light of G-d onto oneself, into the portion of G-d above that is in the body. This causes the G-dly soul to be incorporated and nullified within the light of G-d.
• The particular Kavana of the effect of Tefillin on the G-dly soul: When wearing Tefillin one is to intend to incorporate the Chochmah and Bina of his G-dly soul within the Chochmah and Bina of G-d, which is invested in the Parshiyos of Kadesh and Vehaya Ki Yeviacha
• This intent is expressed in action through one not using his Chochmah and Bina for anything other than G-d.
• Likewise, one is to intend to incorporate the Daas of his soul, which includes Chesed and Gevura, and is ones love and fear, within the Daas of G-d which includes Chesed and Gevura, which is invested in the Parshiyos of Shema and Vehaya Im Shamoa.
• This follows the ruling of Shulchan Aruch that the Tefillin are worn to subjugate the mind and heart.

10. General directives to be followed when putting on Tefillin: [Chapter 2 Halacha 4]

• Not to shake the Tefillin out of the bag: One may not shake the Tefillin out of their bag, but is rather to take it out with his hand.
• Kissing the Tefillin: It is the custom of the Sages to kiss the Tefillin when placing them on and taking them off. The custom is to kiss the head Tefillin after removing it from its case, prior to placing it on the head after having worn the Tefillin Shel Yad. One may kiss the Tefillin with his lips and so is the custom. Some are accustomed to kiss the Tefillin three times. Many also kiss the Yud and Daled of the Tefillin.
• Shel Yad before Shel Rosh: One is to always put on his Tefillin Shel Yad prior to the Tefillin Shel Rosh. This applies even if he already picked up the Shel Rosh and it was without its cover.
• If one placed on his Shel Rosh first: If one accidently first wore his Shel Rosh, he does not need to remove it prior to putting on his Shel Yad.
• Standing or sitting: There are opinions, based on the Zohar, who say that the hand Tefillin should be wrapped [with its blessing] while sitting, and the head Tefillin while standing. Practically, the Ashkenazi and Chabad custom are to stand by the wrapping of both the Shel Yad and Shel Rosh. Sephardim, and some select Chabad Chassidim, wear the Shel Yad with a blessing while sitting, and then wear the Shel Rosh standing, and finish the wrapping around the hand and fingers while standing.
• May someone put on Tefillin onto another person? It is permitted to place Tefillin, tighten and wrap it, onto another person’s arm and the person who is having it placed on him may say the blessing. It is even permitted for a woman, child, and even a Gentile to put the Tefillin on him and have him say the blessing.

11. How to place the Tefillin Shel Yad-Which arm:[5]

• Which arm? The Tefillin is to be wrapped with one’s writing hand onto the opposite arm, which is one’s weaker hand that he does not write with.
• Righty: Thus, if one writes with his right hand then he is to wear the Tefillin on his left hand, using his right hand to wrap it.
• Lefty: If one writes with his left hand, then he is to wear the Tefillin on his right hand, using his left hand to wrap it.
• One who writes with both hands: If one writes using both hands then he is to wrap the Tefillin onto his left arm, as does a righty.
• One writes with only his right hand from birth but does actions with left arm: One who writes with his right hand is to wear the Tefillin on his left arm even if he does all his other actions with his left hand. Nevertheless, some conclude that in such a case, then after Davening it is proper to don the Tefillin on the right hand. The custom is not to be stringent like this latter opinion.
• One writes with only his left hand from birth but does actions with right arm: If from birth one writes only with his left hand then he is to wear the Tefillin on his right arm even if he does all his other actions with his right hand. [Nevertheless, some conclude that in such a case, then after Davening it is proper to don the Tefillin on the left arm. The custom is not to be stringent like this latter opinion.]
• If a lefty has an only righty Tefillin available how is he to put it on? One places it on his right arm backwards [having the Titurah face towards the elbow] in order so the knot face inwards. One should not place it on normally as it causes the knot to be on the outer side.
• Born a righty and trained himself to become a lefty or vice versa: See Chapter 2 Halacha 6B.
• Amputation or paralysis of arm, and one who was born without hand/arm: See Chapter 2 Halacha 6C.

12. Where on the arm is the Tefillin Shel Yad to be placed? [6]

• The Tefillin Shel Yad is to be placed by the biceps. It may not be placed below or above this area.
• The exact area of the bicep onto which the Tefillin may be wrapped starts from slightly above the elbow [approximately 4 centimeters from the elbows] and reaches until the halfway point between the elbow and the shoulder. One may not place [any part of] the Tefillin on the actual elbow area, or above the halfway point of the bicep.
  • How does one measure the half area? Some write that the area is measured from the area where the elbow bends until the armpit, and the Tefillin may be worn up until half of that area. Accordingly, people with a small body, especially young children of Bar Mitzvah age, must be very careful that no part of the Tefillin rests past this area. Likewise, according to this approach, some question whether children of Bar Mitzvah age may wear 4×4 Tefillin as is customary amongst Chabad Chassidim. Others, however, write that the area is measured from the area where the elbow bends until the top of the shoulder from the outside, and the Tefillin may be worn up until half of that area. Accordingly, even people with a small body and children of Bar Mitzvah age can wear 4×4 Tefillin without worry of it passing beyond the halfway point. Practically, the widespread Chabad custom is like this latter opinion, although there are Rabbanim who are stringent.
  • What is one to do if he has a small arm and the Tefillin reaches beyond the valid area? In such a case, the Tefillin is to be worn regularly at the required distance from the elbow fold, even if the top of the Tefillin extends past the bottom half of the bicep. Accordingly, Bar Mitzvah boys who are accustomed to wear 4 by 4 Chabad Tefillin, may do so even if it extends past the first half of the bicep.
  • Rolling up the sleeve properly: In order to avoid the issue of Chatzitza, and accomplish that that the Tefillin rests on the bicep and not below it, as explained, one must make sure that his sleeve is properly rolled up in a way that the Tefillin can comfortably sit on the bicep and not slip below it to near the fold of the elbow. Those who in the winter are lazy to properly roll up their sleeves and sweaters are to be readily informed.
  • Must one wash his hands after touching the bicep area? The majority of Poskim defend the widespread practice to not beware of this matter and not to require washing even if one touches the skin of his bicep upon putting on the Tefillin.
• Pointing the Tefillin towards the heart: One is to position his arm Tefillin on the bicep in a way that it points towards the heart.

13. How to wrap the Tefillin Shel Yad on the arm: [7]

• Verifying there is no Chatzitza on the bicep/arm/hand prior to wearing the Tefillin: Upon putting on the Tefillin Shel Yad, one must be very careful to avoid having any obstructions between the skin, and the Bayis and straps of the Tefillin, as will be explained.
• The direction of Bayis: It is a nice custom to place the Tefillin onto the arm with the Mabarta facing towards the shoulder. [However from the letter of the law, one may place it either way, whether the Mabarta is on bottom or on top, so long as one is careful that the Tefillin is tightly wrapped to the bicep, and that the Yud is facing towards the heart.]
• Having the Yud face towards the heart: It is a proper custom for the Yud of the Tefillin Shel Yad to face the side of the Bayis that is closer to one’s heart, which by a righty, is to the right of the Bayis. [By the Tefillin of a lefty, the knot faces towards the left of the Bayis.]
• Being careful that the Yud does not turn over: [The area of the knot which appears like a Yud has to be made in a way that it appears like a Yud from the outside, meaning, that it appear like a scriptural Yud to those looking at it.] Hence, one needs to be careful by the knot of the Yud that it does not turn over.
• Chabad custom of tightening the knot of the Yud after the blessing: Many Chabad Chassidim have a tradition that prior to the blessing one is to open the loop of the knot of the Yud and then fasten it after the blessing. The Rebbe, however, as well as other Chabad Chassidim, did not receive this tradition and were hence not accustomed to do so. Practically, the widespread Chabad custom is to make sure that the strap of the knot of the Yud is open prior to the blessing and then to fasten it after the blessing, although some do not do so.
• The above-mentioned custom of loosening and then tightening the loop of the Yud is to be done also upon wearing the Tefillin of Rabbeinu Tam.
• Approximating the knot of the Yud to the Bayis: One is to beware that the Yud of the Tefillin Shel Yad constantly touches the actual Bayis of the Shel Yad without any space in between. It is to touch the area of the Bayis that is facing the heart. Many Poskim rule that this law applies even when one is not wearing the Tefillin. One can bind the strap around the Yud and the Bayis for this purpose.
• Where on the Bayis should the Yud to be touching? The Yud is to touch the actual Ketzitza of the Bayis [i.e. the top square], and not the Titurah alone.
• If one wore the Tefillin without the Yud being attached to the Bayis, must he re-wear them? No.
• Removing the plastic covering from the Shel Yad: It is customary to remove the protective covering from the Shel Yad prior to reciting the blessing. [Some are accustomed to place the plastic covering back onto the Shel Yad after the straps are wrapped around the arm, prior to putting on the Shel Rosh, as will be explained.]
• Wrapping on bicep: One wraps the straps over the end of the Titurah in order to fasten the Tefillin, however not over the Ketzitza.
  • The Chabad custom is to wrap the straps two times around the Titurah, thus forming a Shin.
• Wrapping on arm: Based on custom, one then wraps the strap seven times over the arm.
  • The Chabad custom is to wrap the strap six complete times over the forearm and two half times [one between the elbow and forearm and one between the forearm and hand], for a total of seven times.[8] The custom is to make the first two complete wraps in close proximity to each other, and then leave an empty space and make four complete wraps, thus making a division of two one set of two and a second set of four on the forearm.
  • Others are accustomed to make a full seven wraps on the forearm, excluding the half wraps between the elbow and forearm and forearm and hand.
  • The direction of the wrapping: From the letter of the law, there is no preference as to the direction of the wrapping, whether one chooses to wrap from a direction of inside to outside, as is the Sephardi and Chabad custom, or from a direction of outside to inside as is the Ashkenazi custom. However, initially, each community is to follow his custom.
  • May the straps of the Tefillin that are wrapped around the arm touch each other or overlap? From the letter of the law, there is no Halachic issue with having the forearm straps touch each other, or even overlap, although the custom of Jewry is to be careful to separate each of the straps from each other with a space, and to fix them in the event that they loosen, and a Jewish custom is Torah.
• Replacing the protective cover after wrapping the Shel Yad, prior to wearing the Shel Rosh: Some are accustomed to replace the protective covering back onto the Shel Yad after the straps are wrapped around the arm, prior to putting on the Shel Rosh, and so was the custom of the Rebbe.
• Wrapping around the finger: After wrapping the Tefillin on the arm and placing on the Shel Rosh, one then takes the strap and wraps it three times around the middle finger. This wrapping is required from the letter of the law. One is to perform this while standing. The following is the order of this wrapping:
• The custom is to first wrap the strap around the palm, and then put on the Shel Rosh, and then undo the palm wrapping and wrap it around the finger.
  • The Chabad custom is to make the form of a Daled around the back of the hand prior to putting on the Shel Rosh, and after the Shel Rosh is placed on the head, the straps are wrapped around the finger.
  • Some write that the end of the strap is to be tied around the straps prior to putting on the Shel Rosh, and ands then redone. Nonetheless, the widespread custom of the world is not to tie the straps until after the head Tefillin is worn and the straps are wrapped around the finger.
• How to wrap the strap around the finger: The Chabad custom is to first wrap one time on the bottom joint of the middle finger, and then one time on the middle joint of the middle finger and then once again one time on the bottom joint of the middle finger. The two wrappings on the bottom part of the middle finger are not to overlap each other, but rather be adjacent to each other, one higher up then the other. However, the Rebbe was accustomed to wrap them in a way that they overlapped.
• Wrapping the strap around the palm: After wrapping the strap around the finger one is to wrap the remainder of the strap around the palm. [Some have the custom of making a shin on the back of the hand. This is not the Chabad custom. The Chabad custom is to form a Daled on the back of the hand. This Daled is formed on the hand prior to putting on the Shel Rosh, as stated above.]
• Tying the strap: After binding the straps around one’s finger [and palm], the strap is to be tied. This is required from the letter of the law. [It is not necessary to actually tie it and simply sticking the end of the straps under the straps that are wrapped on the palm suffices. This was likewise the Rebbe’s custom.]
  • Is one to stand while wrapping the straps around the finger and Palm? Yes.
  • May one talk after putting on the Tefillin Shel Rosh, prior to the finger wrapping? From the letter of the law, it is permitted to talk once the head Tefillin has been placed on the head, and so is the widespread custom. Nevertheless, it is proper not to talk of mundane matters until after wrapping it around the fingers and then tying it.
  • What is one to do if he has a bandage on his middle finger? In such a case, one is to wrap the strap around the index finger, next to the thumb. If this finger is also injured, then one is to wrap the straps on the ring finger. If this too is not possible, one is to wrap it on any available finger [pinky/thumb]. If all the fingers are bandaged, then one is to wrap the strap over the bandage of the middle finger.
  • What is one to do if he has a bandage on his hand/palm? In such a case, one is to wrap the strap over the bandage.

14. Making an interruption between the wearing of the Tefillin Shel Yad and Rosh: [Chapter 3 Halacha 3]

• It is forbidden to speak or even hint or make silent gestures [i.e. wink with one’s eyes, or hint with one’s fingers, or make grunting sounds with his mouth, or whistle, or write] in between the placing of the Shel Yad and Shel Rosh, until the Shel Rosh is fastened onto the head. It is forbidden to speak even of matters that relate to the Tefillin, unless doing so is absolutely necessary in order to be able to wear the Tefillin. Likewise, even a silent interval is forbidden if it is lengthy and for no need. Likewise, it is forbidden to switch rooms or areas in-between.
  • May one stop to pick up his Tefillin bag/case from the floor between wearing the Tefillin Shel Yad and Shel Rosh? No.
  • May one cover the Shel Yad before putting on the Shel Rosh? The Rebbe Rashab was particular to cover the Shel Yad before putting on the Shel Rosh, and so was also done by other Gedolei Yisrael. The Rebbe was witnessed to put on the plastic box prior to the Shel Rosh, possibly due to this reason. According to all, however, it is forbidden to take time to place a long shirt or sweater sleeve over one’s forearm, for the sake of warmth and the like until after the Shel Rosh is worn.
  • May one kiss the Shel Rosh prior to wearing it? Yes.
  • Altering the knot of the Shel Rosh prior to wearing it: If one realized that the straps of the Tefillin Shel Rosh are too long or too short, he is to fix the knot of the Tefillin so it fit the size of his head, and is to say Lisheim Kedushas Tefillin prior to doing so. He is not to repeat the blessing over the Tefillin Shel Rosh prior to wearing it. Even if he asked someone to fix it for him, he is not required to repeat the blessing. Nevertheless, initially the above is to be done prior to putting on the Tefillin Shel Yad. Likewise, if one is able to wear the Tefillin Shel Rosh in a Halachically valid method, and it is simply not the most comfortable fit, then he is to first wear it and only then remove it to fix it, in order not to make any interval between the blessing and the wearing.
  • May one talk after putting on the Tefillin Shel Rosh, prior to the finger wrapping? See Halacha 13
• The prohibition against making an interval between the Shel Yad and Shel Rosh applies even in the event that a blessing is not required to be repeated, such as one who is replacing his Tefillin after removing them, or by Tefillin of Rabbeinu Tam, as will be explained.
• Saying a blessing if one spoke in between: If one spoke even one word of matters unrelated to the Tefillin [or went from outside to inside, or vice versa[9]] in between the blessing and wearing of the Shel Yad and Shel Rosh, he must recite a new blessing over the Shel Rosh. However, if one spoke of matters that relate to the Tefillin[10], then he is not required to repeat the blessing.
  • If one spoke of unrelated matters after resting the Tefillin Shel Rosh on the head, prior to fastening it, is he to repeat the blessing? Yes, although some are lenient.
  • If one made gestures, or another silent form of interruption, between the Tefillin Shel Yad and Tefillin Shel Rosh, is the blessing to be repeated? No.
• Nusach of blessing in case of interruption: The Chabad and Sephardic custom is to only say the blessing of Al Mitzvas Tefillin. The words Al Mitzvas Tefillin [in a case of interval] is read with a Patach under the Vav. According to the Ashkenazi custom, he is to say two blessings; first Lehaniach and then Al Mitzvas. One who follows the Ashkenazi custom is to slightly move his hand Tefillin while making the blessing of Lehaniach on the head Tefillin.
• When to say the blessing in a case of interval: When saying a blessing over the Tefillin Shel Rosh [in a case of interval] one is to loosely place the Tefillin over his head, then say the blessing, and then tighten its grasp to one’s head after the blessing is said.
• Reciting Kaddish or Kedusha between the Shel Yad and Shel Rosh: If one heard Kaddish, or Barchu, or Kedusha, between putting on the Tefillin Shel Yad and Tefillin Shel Rosh, then according to Chabad custom, he must stop to answer Barchu, and by Kaddish he is to answer Amen of Yihei Shmei Raba, and of Damiran Bealma, and by Kedusha he is to answer Kadosh, Baruch and Yimloch. However, according to Ashkenazi and Sephardi custom, he may not answer anything. In the event that one answered the above, he is to say a new blessing over the Tefillin Shel Rosh, as explained above.
  • If one anticipates the recital of a Kaddish, Barchu or Kedusha, then he is initially to avoid putting on the Tefillin at that time. Likewise, even if one already said the blessing over his Tefillin Shel Yad, he is to hurry and put on his Tefillin Shel Rosh, and skip wrapping it around his hand and forearm if necessary, in order to be able to answer the Davar Shebekidusha after the Tefillin Shel Rosh is worn. Nonetheless, he is to make sure to fasten the Tefillin Shel Yad onto his bicep in a way that it does not loosen, prior to putting on his Tefillin Shel Rosh.
  • Amen of Birchas Tefillin: One is not to answer Amen, between his wearing of his Shel Yad and Shel Rosh, to another person’s blessing over Tefillin, although if he did so the blessing is not to be repeated.
  • Modim: Even in Chabad, one should not answer for Modim in-between, although some are lenient.
• Interval between Tefillin Shel Yad and Shel Rosh of Rabbeinu Tam: Just as one may not make an interval between the wearing of the Shel Yad and Shel Rosh of the Rashi Tefillin, similarly one may not make an interval between the wearing of the Shel Yad and Shel Rosh of Tefillin Rabbeinu Tam. However, one may, and must, stop to answer for any Amen and Davar Shebekidusha, in between. [Practically, it follows the same law as Hefsek in Pesukei Dezimra. Accordingly, one may answer for Modim, just as is the law during Pesukei Dezimra.]
  • May one answer Baruch Hu Uvaruch Shemo between the Shel Yad and Shel Rosh of Rabbeinu Tam? No.

15. Placing on the Shel Rosh: [Chapter 2 Halacha 10]

• After wrapping the Tefillin on the arm, prior to wrapping the straps onto the fingers, we place on the Shel Rosh.
• Removing Shel Rosh from the case: One may not remove his Tefillin Shel Rosh until his Tefillin Shel Yad is already worn. Even if the Tefillin Shel Rosh is already out of its case, one is not to touch it until he wears the Tefillin Shel Yad.
• Verifying there is no Chatzitza on the head prior to wearing the Tefillin: Upon putting on the Tefillin Shel Rosh, one must be very careful to avoid having any obstructions, such as dirt, lice, and the like, between the hair, and the Bayis and straps of the Tefillin.
• How to take hold of the head Tefillin when putting it on: From the letter of the law, it is permitted to put on the head Tefillin through holding onto the straps and using it to lift the Bayis towards one’s head. Nonetheless, it is best to take hold of the Tefillin through holding onto the Bayis, and not through holding on to the straps which cause the Bayis to dangle in the air. The following are some alternative customs of lifting and putting on the Tefillin Shel Rosh:
• Some approximate the Daled to the Mabarta of the Tefillin, and put it on the head in this position. After the Bayis rests on the front of the head, one is then to bring the Daled to the back of the head. This was likewise the custom of the Rebbe Rashab.
• Some hold the knot of the Daled in the right hand and the Bayis in the left hand, and put it on to the head in this position. They first place the knot of the Daled in its proper place behind the head, and only then place the Bayis by the front of the head.
• Looking at the Shin’s of the Shel Rosh upon putting it on: Based on Kabbalah, prior to putting on the Tefillin Shel Rosh, one is to look at the two Shin’s of the Shel Rosh.
• Tightening the straps onto the head: The straps of the head Tefillin must be tightly fastened onto one’s skull and may not be loose.
• Not to scratch one’s hair: One is to beware not to scratch his hair upon putting on the Tefillin Shel Rosh [or anytime during Davening] in order not to be required to wash his hands. (However, one who merely placed his hands on his head, or even rubbed his head such as to dry his hair, but did not actually scratch between the hairs, is not required to wash.)

16. How to position the Shel Rosh: [Chapter 2 Halacha 9]

• The Bayis of the Shel Rosh must rest exactly in the horizontal middle of one’s head, starting from the beginning of one’s hairline.
• Lowest area on head: No part of the Tefillin may rest below the hairline, [and one who does so does not fulfill his obligation]. One is to make others aware of this matter if he sees their Tefillin crouching below the hairline. It as well is not to be placed above the hairline.
• Highest area on head: The Tefillin of the Rosh may be placed up until the soft area of a baby’s skull. This means that no part of the Tefillin, not even the furthest edge of the Tefillin [i.e. end of the Mabarta] may extend past the soft area of a baby’s skull. [Practically, this is measured as the entire elevated slope of the head, which is approximately eight centimeters.]
• Center of head: The Ketzitza of the Shel Rosh needs to rest [exactly] on the horizontal center of one’s head. One is to be very careful to ensure this matter especially by Rashi Tefillin.
  • Using a mirror to verify the centeredness of the Tefillin: Many are accustomed to use a mirror to check whether the Tefillin is properly centered between the eyes. This was likewise, the custom of the Alter Rebbe. Nonetheless, some negate, and even belittle, this custom, and rule that a mere estimation suffices.
  • Asking another person whether the Tefillin are centered: One of the valid ways of verifying whether the Tefillin is centered properly on the head is to ask another person. Nonetheless, some Poskim rule that a mere estimation suffices, and it is not necessary to ask a friend to verify the centeredness. Practically, the Rebbe encouraged the above custom.
  • Using the pinky and index finger to verify the centeredness: Many are accustomed to self-check the centeredness of their Tefillin through folding the two middle fingers and holding out only the pinky and index finger [creating a field goal form]. They then place the hand by the center of the face [i.e. the nose] and slide it upwards towards the Tefillin. If the Tefillin fits within the space between the two fingers without touching it then it is a sign that it is centered properly.
• The position of the Daled knot: The knot of the Daled of the Shel Rosh is to be placed towards the end of the skull, at the horizontal middle of one’s back side of his head. [The entire end of the skull, in the area that contains hair, is valid for the Daled to rest on. No part of the knot should rest below the hairline at the back of the neck. Practically, the upper half of the Daled is to be placed on the bone of the skull while the lower half by the nape under the skull.]
• The center of the back of the skull: The knot [of the Daled] is to be positioned at the [horizontal] center of the [top of the] neck, and is not to be swayed to either side [to the right or left of the center of the skull].
• Changing the knot of the Tefillin: If necessary, one is to alter the size of the knot of the head Tefillin in order so it rests on his head properly.
• Dangling the straps of the Tefillin Shel Rosh: The straps of the Tefillin Shel Rosh are to dangle in front of the person [and lay on the chest]. [One is to beware that the straps do not drag on the floor. Some are accustomed to tuck the straps into their belt, especially in order to prevent it from touching the floor. This is not the Chabad custom.]

17. Covering the Tefillin: [Chapter 2 Halacha 11]

• Must the head Tefillin be uncovered? It is proper for the Tefillin Shel Rosh to remain revealed and in public view. Therefore, one must beware when wearing a Tallis not to fully cover the Tefillin.
• The hand Tefillin: There is no need to cover the hand Tefillin. [However, based on Chassidus and Kabala, the Shel Yad is to be covered upon saying the blessing, and remain covered throughout the time it is worn. Practically, the widespread Chabad custom of previous times was to cover the Tefillin Shel Yad with the sleeve, and so was the custom of the Rebbe Rashab, and so is the custom of many Chassidim even today. The Rebbe Rashab was particular to cover the Shel Yad before putting on the Shel Rosh.]
• Covering the Tefillin Shel Yad during the blessing: Based on Kabala, the Tefillin Shel Yad is to be covered using the Tallis [or jacket] upon putting it on [from prior to saying the blessing of Lehaniach Tefillin, until its conclusion]. Practically, so is the widespread Chabad custom.
• If the Tefillin is being worn on a bandage or cast: Whenever the Tefillin are being worn over a bandage or cast, due to lack of choice, the Tefillin are required to be covered. See Halacha 14 for the full details of this matter!
• Covering the Shel Yad with the protective box: It is the accepted practice today that when one purchases a Tefillin Shel Yad it comes with a protective plastic covering. Some Poskim rule that one is to remove this box from the Tefillin Shel Yad prior to wearing it, and only put it back on when returning it to the case, and so was the custom of the Rebbe Rashab and Rebbe Rayatz. The majority of Poskim, however, rule that one may continue to wear this box on the Tefillin even while wearing the Tefillin, and so is the widespread custom of the world, as well as the Chabad custom. This was likewise the custom of the Rebbe. Nonetheless, the Poskim rule that one is to have the box removed while saying the blessing and wrapping, and so is the Chabad custom. Many are accustomed to putting it back on immediately after finishing the wrapping of the Shel Yad, prior to putting on the Shel Rosh, and so was the custom of the Rebbe. [Many, however, are unaware of the above, and are not accustomed to remove the plastic box at all and recite the blessing and wrap it while it is on, and those who do so have upon him to rely.]
• Should one be careful to remove the protective box also from the Tefillin of Rabbeinu Tam while wrapping it? Yes.

18. Ensuring that the black side of the straps face up:[11]

• The entire strap which surrounds the head by the Tefillin Shel Rosh, and the first strap that surrounds the bicep by the Tefillin Shel Yad, must rest with its black side facing up. Some have a custom to fast if this area turns over. However, it is not necessary for the strap that dangles by the chest, and the strap that is wrapped around the arm, to remain with their black side up. However, one should be particular that the three straps that are wrapped on the finger, have their black side facing up. Likewise, it is proper due to the beauty of the Mitzvah, to make sure that all the straps have their black side facing up, and to turn them back over if necessary.
• If one sees that someone’s Shel Rosh straps turned over, is one to mention it to him? As stated above, there is no requirement for the straps that dangle in front of the chest to have their black side face up and hence certainly there is no need to mention this to somebody. The only time that mention needs to be made is if the straps by the head, or the first strap that wraps around the bicep, is turned over. Nonetheless, it is a widespread custom of the world to make sure that even the straps that dangle in front of the chest after black side facing up, and to make mention of this if one sees another person’s strap turned over. This is done due to Noiy Mitzvah, as explained above.
• If the straps of one’s Tefillin are black on both sides must he nevertheless be careful that the strap does not turn over? Yes.

19. Hesech Hadaas: [Chapter 2 Halacha 15]

• It is forbidden to remove one’s mind from the Tefillin. This term is referred to as Hesech Hadaas.
• It is only considered Hesech Hadaas if one acts in a frivol manner while wearing the Tefillin. It is permitted for one to do mundane work while wearing Tefillin so long as his mind retains fear of heaven. Nevertheless, it is a Mitzvah Min Hamuvchar to not remove one’s mind from the Tefillin at all even while performing permissible activities. [Furthermore, it is an act of Holiness to abstain from doing any mundane activity while wearing Tefillin.]
• Examples of permitted actions:
  • Actions that require only light mental concentration.
  • Purposeful mundane speech [i.e. Business related]
  • Light housework
  • Preparing breakfast
  • Computer work
  • Answering emails and phone calls
  • Text messaging

• Examples of forbidden actions:
  • Actions that require intense mental concentration.
  • Idle speech or speech and action that have no meaning and is done for the sake of entertainment and enjoyment.
  • Forbidden speech [i.e. Lashon Hara]
  • Cracking jokes
  • Watching a movie.
  • Playing video games
  • Reading a novel.
  • Arguing or fighting with an individual.
  • Anger
• Talking while wearing Tefillin: From the letter of the law, it is permitted to speak of meaningful mundane matters, and certainly of Torah related matters, while wearing Tefillin, as explained above. Nevertheless, Gedolei Yisrael have warned against people speaking any mundane speech while wearing Tefillin.
• Touching the Tefillin: When performing mundane activity while wearing Tefillin, one is obligated to touch the Tefillin each time one remembers them. It is proper to touch them periodically even if one’s mind is still conscious of them while doing his work. However, one is not obligated to touch the Tefillin while learning Torah or Davening Shemoneh Esrei, although it is proper to do so each time that one remembers them.
  • Which Tefillin to touch first? One is to first touch the Tefillin Shel Yad and then the Shel Rosh.
  • When to touch the Tefillin in Davening? It is a nice custom to touch the Tefillin in the following places in Davening:

1. Poseiach Es Yadecha in Pesukei Dezimra and Uva Letziyon.
2. Yotzer Or Uvarei Choshech;
3. Ukshartem Leos in both areas of Shema;
4. End of Uva Letziyon: Some are accustomed to touch the Tefillin upon saying the words “Leman Lo Niga Larik..” [The custom of the Rebbe was to touch the Tefillin upon saying the words “Shenishmor Chukecha Baolam Hazeh.”]
5. Parshas Kadesh and Vehayah Ki Yiviacha: The custom is to touch the Tefillin Shel Yad upon saying the words “Vehaya Lecha Leos Al Yadecha,” and to touch the Tefillin Shel Rosh upon saying the words “Ulizikaron Bein Eiynecha.”

• Kissing the hand? After touching the Tefillin one is to kiss the hand which touched them.

20. The law of Chatzitza: [Chapter 2 Halacha 13]

• One is required to make sure that there are no intervening substances between the Tefillin and one’s skin. This applies to both the Tefillin Shel Yad and likewise to the Tefillin Shel Rosh. In the event that there was an interval in-between the Tefillin and one’s skin, we rule that it invalidates the Mitzvah.
• The law if after removing the Tefillin one realized that he had an invalidating Chatzitza: One is to re-wear the Tefillin with a blessing.
• What is considered a Chatzitza? Any substance is considered a Chatzitza, including even a spec of dirt, lice, sticker, bandage, sleeve under the Bayis or first straps of bicep, Yarmulke under the Bayis or straps of Shel Rosh, dry blood, wig.
• Washing the skin so it is free of any intervening substances: Some are accustomed to wash the area of the head where the Tefillin Shel Rosh rests [in order so it is free of any dirt or lice]. This includes the entire area that the straps [and Bayis] rest on the head, as well as the area of the skin where the tying [of the Shel Yad] takes place by the bicep.
• The areas that may not contain a Chatzitza: The following areas may not have any intervening substances:

1. Under the Bayis of the Shel Yad.
2. Under the first circumference of strap which tightens the Bayis onto one’s bicep.
3. Under the Bayis of the Shel Rosh.
4. Under the straps which fasten the Shel Rosh onto one’s skull.

The following areas may contain intervening substances, although it is initially proper to be stringent and remove them:

1. The additional straps wrapped around the bicep.
2. The straps wrapped around the forearm.
3. The straps wrapped around the finger.

• May one wear a watch on his wrist and wrap the Tefillin over it? However, it is proper to remove it.
• May one wear a ring on his finger and wrap the Tefillin over it? Yes, although the custom is to remove it.
• Must one remove a bandage from his forearm or finger when putting on Tefillin? No.
• Long hair: Having long hair in the form of ponytails or pompadour hairstyles is forbidden, and is a Chatzitza between the skull and the Tefillin. Likewise, it prevents the Tefillin from being fastened properly onto the head.
• Stickers: If one Davened and later discovered a sticker on the bottom of the Tefillin, one is to re-don his Tefillin with a blessing.

• What is one to do if he has a cast? If one is wearing a cast or bandage on his Tefillin hand, then if the cast covers the biceps, one is to wrap the Tefillin over the cast without a blessing. [However, upon placing the head Tefillin the blessing of Al Mitzvas Tefillin is to be said.] In such a case, one is required to cover the hand Tefillin with his clothing. If doing so is not possible, then he is exempt from donning the hand Tefillin.
• If the cast does not cover one’s bicep, then he is to wrap the Tefillin directly over his bicep with a blessing, even though the forearm straps will be wrapped over the cast.

21. The blessing over the Shel Yad: [Chapter 3 Halacha 1]

• The following is the blessing recited upon putting on the Tefillin Shel Yad:“Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bemitzvosav Vetzivanu Lehaniach Tefillin.”

• What is the law if one accidentally said the blessing of Al Mitzvas Tefillin on the Shel Yad instead of Lehaniach Tefillin? He fulfills his obligation.

• What is the law if one is in doubt if he said the blessing of Lehaniach Tefillin on the Shel Yad? In such a case, those who follow the Ashkenazi custom are to simply say the blessing of Al Mitzvas Tefillin, as is always done, and those who follow the Sephardic custom are not to say any blessing.
• May one say a blessing if someone else is putting the Tefillin onto him? It is permitted to place Tefillin, tighten and wrap it, onto another person’s arm and have him say the blessing.
• Teaching someone the blessing-Mivtzaim: It is permitted to teach an adult a blessing during his time of obligation and have him repeat word after word, including Hashem’s name, from the person educating him. It is forbidden for one to recite the entire blessing to the person and then have him recite the entire blessings after him, and rather it must be recited word after word. In all cases that a Siddur is available, and the person knows to read from the Siddur, one must provide him the Siddur rather than read word after word.
• How to pronounce the word Lehaniach: One is to say the word “Lehuhniach” with a Kamatz, as this means to place on the Tefillin. One is not to say “Lehaniach” with a Patach, which means to take leave of the Tefillin.
• Covering the Shel Yad while saying the blessing: Some people, based on Kabbala, are accustomed to cover the Tefillin and bicep using their Tallis [or jacket] upon putting on the Tefillin Shel Yad. Practically, so is the widespread Chabad custom.
• When is one to say the blessing over the Tefillin? One is to place the Tefillin on his arm and then say the blessing while the Tefillin remains loosely attached. After the blessing, he is to tighten the straps, thus fastening the Tefillin onto his arm.
• It is forbidden to speak at all once the blessing is recited. If one spoke of matters unrelated to the Tefillin prior to tightening the Tefillin Shel Yad over his bicep even one time, then he must repeat the blessing.
  • What is the law if one forgot to recite the blessing of Lehaniach Tefillin prior to tying it onto the arm? Then he is to recite it as soon as he remembers, prior to putting on his Tefillin Shel Rosh. If he only remembered after wearing the Tefillin Shel Rosh, then he is to say the blessing of Lehaniach Tefillin at that moment or remembering. If he recited the blessing of Al Mitzvas Tefillin on the Tefillin Shel Rosh, then according to the Sephardi and Chabad custom, he is not to repeat the blessing of Lehaniach Tefillin. In all cases that one forgot to recite the blessing, and only remembered after having already tied the Shel Yad, he is to move around the Shel Yad when the blessing is recited.

22. The blessing over the Shel Rosh: [Chapter 3 Halacha 2]

• Including the Shel Rosh by the blessing of Lehaniach: Upon saying the blessing of Lehaniach over the Shel Yad, one is to have in mind to include the Tefillin Shel Rosh.
• Al Mitzvas Tefillin-Saying a blessing over the Shel Rosh: It is disputed as to whether one is to say the blessing of “Al Mitzvas Tefillin” upon wearing the head Tefillin. Practically, the Chabad and Sephardi custom is not to say any blessing over the head Tefillin, unless one spoke in-between, as explained in Halacha 14. The Ashkenazi custom is to always say this extra blessing.
  • May one answer Amen to the blessing of Al Mitzvas Tefillin said according to Ashkenazi custom? Initially, those who are accustomed to reciting the blessing of Al Mitzvas Tefillin on the Shel Rosh, are to do so quietly [even in an all Ashkenazi Minyan], in order not to enter others into a Safek Amen Levatala. However, in the event that one heard the blessing, those who are of Ashkenazi descent, and themselves recite the blessing, are to answer Amen. However, those of Sephardi descent, as well as those who never recite the blessing due to Safek Bracha Levatala [i.e. many Chassidim], are not to answer Amen after the blessing. Rather, they are to answer Amen in their minds, or say the verse of Baruch Hashem Leolam Amen Veamen [making sure to conclude Amen as the person concludes his blessing].
  • What is the law if one who follows Sephardi or Chabad custom accidentally began saying the blessing of Al Mitzvas Tefillin? In such a case, he is to conclude the blessing properly “Al Mitzvas Tefillin” [and not with Lamdeini Chukecha]. [He is then to say Baruch Sheim Kevod Malchuso Leolam Vaed.]
• The blessing said if an interval was made between the hand and head Tefillin: See Halacha 14!
• The Nusach of Al Mitzvas Tefillin: Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bemitzvosav Vetzivanu Al Mitzvas Tefillin.” One is to say the word Al Mitzvas with a Patach under the Vav.
• When to say the blessing over the Shel Rosh: Whenever one needs to recite a blessing over the Tefillin Shel Rosh, the blessing is to be recited after placing it on the head, but prior to fastening it well onto the head. After the blessing, he is to tighten the straps on his head.

23. Saying a blessing after replacing Tefillin that were removed: [Chapter 3 Halacha 7]

• If one removed his Tefillin with intent to re-wear within 3 hours, and did not use the bathroom in the interim, then he is not required to say another blessing upon wearing them, if he wears them within this time of 3 hours. If, however, one did not have in mind to re-wear the Tefillin within this time, or he did but is re-wearing the Tefillin past this time, then he is required to repeat the blessing.
  • If one removed the Tefillin without any intent, such as he absentmindedly removed his Tefillin in middle of Davening, is he to re-wear it with a blessing? If he absentmindedly removed the Tefillin in middle of Davening and now being conscious of his mistake desires to re-wear it, then he is to repeat the blessing upon re-wearing. However, if he consciously removed it in middle of Davening and simply did not have anything in mind regarding re-wearing, then the blessing is not to be repeated.
  • If one removed only the Tefillin Shel Rosh without intent to re-wear, and then quickly changed his mind prior to removing his Shel Yad, is he to re-wear it with a blessing? If one removed the Tefillin Shel Rosh with intent to not re-wear again that day, or within 3 hours, then the blessing [of Al Mitzvas Tefillin] is to be recited [by those who follow the Sephardi custom to only say one blessing on Shel Rosh in a case of Hefsek, and according to the Ashkenazi custom, both blessings of Lehaniach and Al Mitzvas are recited]. If, however, he removed the Tefillin Shel Yad, without any specific intent [such as if he did so absentmindedly in middle of Davening and now being conscious of his mistake desires to re-wear it ] then if he remained wearing his Tefillin Shel Yad, then he is to re-wear it without a blessing. [However, according to Admur in the Siddur, there is room to learn that the blessing is never to be repeated in such a case.]
• If one went to the bathroom-Defecating: If after removing the Tefillin one went to the bathroom to have a bowel movement, he must repeat the blessing upon re-wearing them after using the bathroom irrelevant of the amount of time that has passed.
• If one went to the bathroom-Urinating: If after removing the Tefillin one went to the bathroom to urinate, then if the bathroom is also designated for defecation, the blessing is to be repeated upon re-wearing the Tefillin. [Practically, however, many are accustomed never to recite a blessing after urinating, in today’s bathrooms, even though they contain a toilet.] However, if the bathroom is merely a urinal stand, one is not to repeat the blessing if he intended to re-wear it afterwards within 3 hours and did not flatulate in the interim.
• If one removed Tefillin in order to release gas: Some Poskim rule the blessing is to be repeated prior to re-wearing the Tefillin.
• If the Tefillin moved out of their place: If one’s Tefillin moves out of their Halachically valid position, then today the custom is not to repeat a blessing in any situation of relocating the Tefillin.
  • Must the blessing be repeated if to begin with the Tefillin was not positioned in its valid area? If one talked of matters that do not relate to the Tefillin, or switched rooms in between, then the blessing for that Tefillin must be repeated.
  • Must the blessing be repeated if the bicep strap of the Shel Yad, or straps that fasten the Shel Rosh to the head, was found to be upside down? If to begin with the straps were worn upside down, then if one talked of matters that do not relate to the Tefillin, or switched rooms in between, then the blessing for that Tefillin must be repeated.
• Repeating the blessing upon wearing another pair of Tefillin: If one removed his Tefillin and is now coming to put on another set of Tefillin, then the blessing must be repeated in all cases. This applies even if one only switches one of the Tefillin, such as he switches his Shel Yad or Shel Rosh to another pair.

24. Acting with respect while wearing Tefillin: [Chapter 5]

• One is required to act in a respectful way while wearing Tefillin, and in the presence of Tefillin even when they are not being worn.
  • Standing up in front of one who is wearing Tefillin: It is proper for one who is not wearing Tefillin to stand on behalf of one who is wearing Tefillin.
  • Not to lift hands above Tefillin: Some Poskim rule that while wearing the Tefillin one is to beware not to lift his hands higher than the Tefillin, unless it is needed to be done for the sake of the Tefillin. However, the widespread custom of Jewry is to be lenient.
  • The straps should not touch the floor: One is to beware that the straps of the Shel Rosh do not drag on the floor. For this reason, some are accustomed to tuck the straps into the belt in order to prevent it from touching the floor. Likewise, when putting on the Tefillin Shel Yad one is to beware that the straps do not touch the floor.
• Hesech Hadaas-Speech and action restrictions while wearing Tefillin: See Halacha 19!
• Eating while wearing Tefillin: It is forbidden to eat a meal while wearing one’s Tefillin, although a mere snack may be eaten while wearing them.
  • A meal is defined as eating a Kebeitza [55 grams] of Mezonos or Hamotzi. A snack is defined as eating any amount of Borei Nefashos foods, or less than 55 grams of Mezonos or Hamotzi.
  • May one drink Lechaim [alcohol] while wearing Tefillin? Yes, however, only less than a Kebeitza [55 cc]. Some Poskim, however negate the drinking of any alcohol while wearing Tefillin.
• Sleeping while wearing Tefillin: It is forbidden to sleep a set sleep while wearing Tefillin. One may nap while wearing Tefillin if a) the Tefillin are covered and b) one naps with his head between his knees, and c) one is not in bed together with his wife. [According to Kabbalah, one is not to sleep at all in his Tefillin even for one moment.]
  • May one rest his head on his arm while wearing Tefillin? No. Nevertheless, if one sees someone who is napping in this position, there is no need to awaken him.
• Carrying items while wearing Tefillin: It is forbidden to carry any item on one’s head while wearing his head Tefillin as doing so is belittling to the Tefillin. This applies even to carrying a light item. However, items which are commonly placed on one’s head, such as a hat may be placed while wearing Tefillin.
  • Carrying between arm: One is not to carry items between his Tefillin arm and side of the body while wearing the Tefillin.
• Erotic thoughts: One who wears Tefillin must beware not to entertain erotic thoughts of women. [This applies even regarding one’s own wife.]
  • If one is having such thoughts while wearing Tefillin, he is not obligated to remove his Tefillin, and rather is to try his best to remove such thoughts from his mind.
• Intimacy while wearing Tefillin: It is forbidden to engage in intimacy with one’s wife while wearing Tefillin, even if it does not involve marital relations. Thus, one is not to hug his wife, or kiss her, or do any other act of affection while wearing Tefillin.
• Being properly dressed: One is not to wear Tefillin if he is bare chested [i.e.no shirt]
  • May one wear Tefillin in a nightgown or robe? Yes, however, only if one is wearing undergarments, or a belt, to separate between the heart and the Erva, just as is required by Davening.
• Wearing Tefillin while using bathroom: It is forbidden to enter into a bathroom while wearing Tefillin even if they are covered. One may not urinate while wearing Tefillin even outside a bathroom.
  • May one enter his hand into a bathroom while wearing Tefillin in order to grab tissues or toilet paper? One is to be stringent not to do so.
• Wearing Tefillin in a dirty area or near excrement: It is permitted to wear Tefillin in dirty alleyways or near excrement. Nevertheless, one must cover them in such areas.
  • May one change diapers in front of one who is wearing Tefillin? No, unless the Tefillin is covered.
• Releasing gas while wearing Tefillin: It is forbidden to release gas while wearing Tefillin. One must restrain himself or remove his Tefillin prior to doing so. [If one feels completely unable to control himself, he should move the Tefillin to the side prior to flatulating.]
  • Tikkun for flatulating while wearing Tefillin: Some Poskim suggest that if one flatulated while wearing Tefillin, did he must perform atonement similar to that which is required if the Tefillin fell on the floor.
  • If one moved the Tefillin from their proper area in order flatulate, must the blessing be repeated? This matter is disputed amongst Poskim.
• Wearing Tefillin in a bathhouse: If one is entering in order to use it, then the Tefillin must be removed by the entrance to the bathhouse. If one is not entering the Mikveh/bathhouse in order to use it, then if there is no one naked in the changing room, then one may enter into it wearing ones Tefillin. However, in the shower area, even if there is no one naked there, it is forbidden to enter Tefillin. By a cold Mikvah, one may enter into the cold Mikvah area even while wearing his Tefillin, if there is no one naked present.
• Wearing Tefillin in front of a naked person or child: It is forbidden to wear uncovered Tefillin in an area where there is a naked person present with his or her Erva revealed. Therefore, one needs to be careful to cover one’s children in order so they not to be naked in front of [Tefillin or] Torah books. This applies to children of any age, even below 3 years old for a girl and 9 years old for a boy.
  • May one wear Tefillin near an improperly dressed woman? Yes, although one may not say a blessing or any Torah words in her presence, until he turns around [or if not possible, closes his eyes]. As well one may only don the Tefillin if he does not have any erotic thoughts.
  • May one do Mivtzaim in a public area where immodest women may walk by? Yes, as stated above.
  • May one wear Tefillin in the same room as a child which is being changed? No, unless the Tefillin are covered.
• Clean body and clothing: It is forbidden to wear Tefillin if one has semen or feces on his body or outer clothing. Furthermore, those who are meticulous make sure not to Daven [or wear Tefillin] with even inner clothing that have semen, urine, or feces on them.]
• Touching the Tefillin with dirty hands, and touching dirty areas while wearing Tefillin: It is forbidden for one to touch his Tefillin, neither the Bayis or straps, with dirty hands until he washes his hands. Likewise, while wearing Tefillin, it is proper to abstain from touching areas that require one to wash his hands afterwards.
  • After which actions is hand washing required prior to touching one’s Tefillin? 1) One scratched his head. 2) One touched the normally covered areas of the body. 3) One touched nose mucus or ear wax. 4) One touched feces [or urine]. 5) One touched lice of the head.
  • May one throw out garbage while wearing Tefillin? Garbage should not be discarded while wearing Tefillin, even if the Tefillin are covered.
  • May one untie his shoes while wearing Tefillin? Some Poskim rule that it is permitted to do so. Nevertheless, he is to wash his hands afterwards.
• Wearing Tefillin in a cemetery: It is forbidden to enter within a four-cubit radius of a corpse or grave while wearing [revealed] Tefillin on one’s head [or arm]. By a closed cemetery that has a wall or fence surrounding it, one should be stringent not enter into the cemetery while wearing [revealed] Tefillin on his head, even if he is a great distance from the actual graves. If, however, the entire Tefillin is covered, including the hand Tefillin, head Tefillin and the straps of the [head and hand] Tefillin, then it is permitted.
  • May one wear Tallis and Tefillin near the gravesite of a Tzaddik? Yes. However, only if he is not near the gravesites of any other Jew.
  • May one join a funeral wearing Tallis and Tefillin? If one does not enter within four cubits radius of the corpse, and the funeral is taking place outside, then it is permitted to do so.

25. Treating the Tefillin with respect: [Chapter 6]

• One is required to act in a respectful way while wearing Tefillin, and in the presence of Tefillin even when they are not being worn.
  • Allowing one who is wearing Tefillin to pass first through the door: It is proper for one who is not wearing Tefillin to allow another who is wearing Tefillin to pass before him through the door. Furthermore, even one who simply has Tefillin in his hand is to be allowed to pass first.
  • Personally carrying one’s Tefillin: Many Tzaddikim were accustomed to carry the Tefillin themselves rather than give them to another person to carry for them.
  • Holding the Tefillin in one’s right hand: When carrying the Tefillin, it is proper for it to be held in one’s right hand.
  • How to carry the Tefillin: It is proper for the Tefillin to be carried between one’s arm and body in an honorable matter, rather than by its handle which makes it seem similar to carrying a bag. Accordingly, some have voiced disdain at the new Tefillin bags which are manufactured with handles.
• Hanging the Tefillin: It is forbidden to hang the Tefillin on a hook whether from the Bayis or from the straps. However, if the Tefillin are within their casing, it is permitted to hang them.
• Dangling the Tefillin in one’s hands It is permitted to occasionally hold the Tefillin by the Batim having the straps dangle below. It is forbidden to hold it by the straps having the Bayis dangle below. However, during the process of putting on one’s Shel Rosh, one may hold it by the straps.
  • Putting Tefillin upside down: One is to never place the Tefillin upside down, having it rest on the top of the Ketzitza, with its Mabarta facing it.
• Touching Tefillin with dirty hands: See previous Halacha!
• Placing Tefillin on the floor: It is forbidden to place Tefillin on the ground. Atonement of fasting or charity is required even if the Tefillin fell to the ground accidentally, as explained next, and hence certainly one may not intentionally do so. This applies even if the Tefillin is in its bag. If, however, the Sefer is inside of a bag or container, that is not designated for it, such as inside of a box or knapsack, then it may be placed on the ground. [Nonetheless, initially, it is best even in such a case for the Tefillin to not rest directly on the ground, and thus one is to either place an intervening item between the bag/box and floor, or have the Tefillin not sit on the bottom of the bag/container, and have it rather sit on top of something else that is also inside the bag.]
• It is forbidden to place Tefillin even on top of the steps that lead to the Aron Hakodesh. [Likewise, it is forbidden to place Tefillin on any steps which people walk on.]
  • May one place a knapsack with Tefillin on the ground? Yes, as explained above. Although the Tefillin is not to rest on the bottom of the knapsack.
  • May one place Tefillin onto a sheet that is on the floor? One is not to do so. The Tefillin should be elevated at least one Tefach from the ground.
  • May one place Tefillin on bleachers? No. This applies even if there is no one currently sitting on it.
  • May Tefillin be placed on the bottom shelf of a bookcase, if it very close to the ground? Yes.
• Atonement of fasting and charity if one’s Tefillin fell on the floor: It is the custom of the world to fast when Tefillin falls from one’s hands onto the ground without their cover. Practically today we do not fast a full day. Rather, one is to fast a half a day and redeem the fast with charity. This applies whether the Tefillin Shel Yad or Rosh of Rashi or Rabbeinu Tam fell onto the ground. However, it only applies if all the following conditions are fulfilled:

1. The Tefillin fell onto the actual ground/floor, as opposed to onto a rug, chair, or table in which case only charity is required.
2. The Tefillin personally fell from one’s hands or as a result of one’s actions [i.e. knocking them off the table], as opposed to if one merely witnessed them fall.
3. The actual Bayis of the Tefillin touched the ground, whether the top, side or bottom of the Bayis, as opposed to if the Bayis fell while in its cover, in which case only charity is required.
4. The Tefillin are Kosher and have been used once before for the Mitzvah, as opposed to if Pasul Tefillin fell onto the ground, or are new and have never yet been worn. Although in the latter case, one is to give charity.
   • A “Segula” for the Tefillin not to fall on the floor: Put on the Tefillin with your body slightly bent over the table, so if they fall, they fall on the table and not the floor.

• May one sit or lie on the same bench/couch/bed as Tefillin? One may not sit on the same surface as Tefillin unless the Tefillin is elevated from the surface at least one Tefach. Some are lenient even if the Tefillin is elevated less than a Tefach. If there is lack of space in a Beis Midrash and one is unable to elevate the Tefillin on top of an item, one may be lenient to sit on the bench with the Tefillin, although one who is stringent is blessed.
• Sitting on a box/bench/bed that contains Tefillin: One is not to sit on a box/bed/bench that contains Tefillin unless it is a time of need, or the box/bench is attached to the wall. One may not sleep on a bench that contains Tefillin inside it, under any circumstance.
  • May one sit on a bag or suitcase that contains Tefillin? No. This applies even if there are other things inside. This applies even if the Tefillin are within two coverings.
• May one lie on the same bench/couch/bed as Tefillin: One should never lie on the same bed/couch as Tefillin, even if it is doubly covered and is by the side of the head, if there is no need to do so in order to guard the Tefillin. However, for the sake of guarding the Tefillin, it is permitted to place it by the side of one’s head in a way that it will not roll off, such as if he places it in between two pillows. It is forbidden to place it by other places of the body, such as near one’s feet or side or under one’s head. In all cases that his wife is with him on the bed, the Tefillin is to be placed within a double covering.
• Sleeping near Tefillin that is on a table: It is permitted to sleep a regular sleep while one’s Tefillin are removed from him and are resting on the table next to him, even if they are uncovered.
• Entering Tefillin into a private bathroom: One may not enter Tefillin into a private bathroom even if they are covered. [Some rule that this applies even if the Tefillin is within two coverings. Practically people are accustomed to being stringent in this matter.]
• Entering Tefillin into a public bathroom: It is permitted to enter Tefillin or Sefarim into a public bathroom if they are covered by an undesignated cover, and one is doing so to guard it from being stolen.
• Tefillin that are within a Tefillin bag and Tallis bag are considered to be covered by a single covering that is designated for the Tefillin and hence one may not enter the Tefillin even into a public bathroom. If one places the Tefillin in an undesignated bag, then it is valid.
  • By a public bathroom, if one is able to give his covered Tefillin to someone else to guard, must he do so? It is implied from Admur that it is better for one to enter them into the bathroom within a non-designated bag than to give it to another person to guard. However, some Poskim rule that in all cases it is better to give it to a friend to guard rather than enter it into the bathroom, even if it is properly covered.
• Placing near excrement: One is not to have Tefillin be in the same room as excrement unless one of the following conditions apply: 1) The Tefillin is covered by at least one cover, even if it is a designated cover. 2) The Tefillin is on a surface which is a height of ten Tefach from the ground.
  • May one change diapers in front of Tefillin/Sefarim? One needs to be careful not to change diapers in front of uncovered Tefillin or Torah books. This applies to children of any age, even below 3 years old for a girl and 9 years old for a boy.
  • May one use the bathroom in front of Tefillin [i.e. public area, child in potty]? It is forbidden to defecate [or urinate] in a room that contains Tefillin or Sefarim, unless the Tefillin/Sefarim is behind a valid Mechitza, or is doubly covered. Accordingly, it is forbidden to allow a child who is potty training to defecate [or urinate] inside of a potty in a room that contains Tefillin or Sefarim unless they are doubly covered.
• Placing near naked person: One may not be naked in front of Tefillin unless the Tefillin are covered. Therefore, one needs to be careful to cover one’s children in order so they not to be naked in front of [Tefillin or] Torah books.
• Entering Tefillin into a Mikveh/bathhouse: It is forbidden to enter Tefillin or Sefarim into the shower and bathing area of a bathhouse, unless they are properly covered, just as is the law regarding entering them into a bathroom, as explained in Halacha 24. It is permitted to enter even revealed Tefillin and Sefarim into the changing area and entrance corridor of a bathhouse, so long as there is currently no one naked in the area.
• Marital relations in a room that has Tefillin: It is forbidden to have relations in a room that contains Tefillin, unless the Tefillin is behind a Mechitzah, or is doubly covered. The Tallis bag which contains the Tefillin is not considered as two coverings, and hence another covering must be added to it.
• Being in bed with one’s wife while Tefillin are in the room [without marital relation]: It is proper to remove all holy items, such as Tefillin and Sefarim, from one’s presence when one lies in the same bed as his wife, even if they do not plan to have relations. If they do not plan to not have relations, then this is required to be done from the letter of the law.
  • If one’s wife is impure, may he have Sefarim or Tefillin in the room? Yes.
• Tefillin bag-Genizah: The bag which holds both ones Tallis and Tefillin [and certainly the plastic bag which it is placed in] is considered Tashmish Detashmish Kedusha and thus do not need to be placed in Genizah. However, one is not to discard them out in a belittling way. The internal bag which directly holds the Tefillin is best to be placed in Genizah, although those who are lenient have upon whom to rely. The actual case that holds the Batim, including the plastic cover, which is placed over the Shel Yad, must be placed in Genizah.
• Using Tefillin bag for storing other items: The box into which the Batim are placed is forbidden to be used to store mundane items, such as money, unless one made a stipulation to use it for mundane matters, upon buying it. Initially, the Tefillin bags that hold the Tefillin which are in their boxes is not to be used to store mundane items unless one made a stipulation to use it for mundane matters, upon buying it, although those who do so have upon whom to rely. However, the external Tefillin bag which holds the Tallis and Tefillin bag, or the plastic bag which covers the Tefillin bag, may be used for mundane items.
  • May one place items which are needed for the Tefillin or prayer [i.e. Tefillin ink, a Siddur, a mirror], into the bag? It is permitted to be placed in the external Tefillin bag, as stated above. However, to place it in the internal Tefillin bag which houses the actual Tefillin is initially not to be done, although one who does so has upon whom to rely.
• Switching parts between the Tefillin Shel Yad and Tefillin Shel Rosh: It is forbidden to use either the Bayis, or the straps, or the case, of the head Tefillin for an arm Tefillin, unless one explicitly conditioned this possibility of switching prior to the head Tefillin ever being worn, or if the Tefillin are new and have never yet been worn. However, one may use the Bayis, or straps, or case of the Shel Yad for the Shel Rosh.
  • May one switch the boxes of the Shel Rosh for Shel Yad? No, the case of the Shel Rosh may not be used for the Shel Yad, as stated above. If one accidentally did so, he is to remove the Tefillin from the case and replace it in its proper case. Accordingly, the custom is to mark the cases, to identify which is the one for the Tefillin Shel Rosh and which is the one for Tefillin Shel Yad, in order so one does not mix them up. [Today, the cases are already marked in their manufacturing, as the case of the Shel Yad contains a hole by its right corner, thus identifying it as the case of the Shel Yad, and the one without this hole is identified as the case for the Shel Rosh. However, a mix-up can occur if the bottom of the cases of both the Shel Yad and Shel Rosh detached from it, and one thus contains no way of identifying which bottom of the case belongs to which case. In such a scenario, one is to immediately mark the bottom of the cases in order so he knows which one belongs to the Shel Yad and which to the Shel Rosh, prior to them becoming mixed up. If one has already become mixed up and cannot identify which bottom belongs to which case, then he is to designate one bottom for the Shel Rosh, and purchase a new one for the Shel Yad, placing the second bottom in Genizah.] 
• Switching Parshiyos, Batim, straps, cases and bags of Rashi Tefillin for Rabbeinu Tam, or vice versa? Is forbidden, unless one originally made a Tnaiy when he wore the Tefillin for the first time. However, in a case of need, one may use his straps of Rabbeinu Tams for Rashi Tefillin, if he is accustomed to wear his Rabbeinu Tam after Rashi.
• Placing Tefillin over or under Sefarim, and other items: It is forbidden to rest items on top of the Tefillin, even if the Tefillin are inside their designated bag. One is not to rest the Tallis on top of his Tefillin, within his joint Tallis and Tefillin bag, even if the Tefillin are inside their designated bag. However, it is permitted to place a Tallis over uncovered Tefillin for the sake of protection, and covering them.
• It is forbidden rest Sefarim on top of the Tefillin [even if they are in their designated bag]. This applies even to a Chumash that contains verses and Hashems name, and certainly applies to all other Sefarim. [Thus, one is not to place papers, or pamphlets into the plastic external Tefillin bag and have them rest on top of the internal Tefillin bag. They are rather to be placed under the Tefillin bag. Likewise, one is not to rest his Siddur during Davening on top of his Tefillin of Rabbeinu Tam.]
• It is proper to be stringent not to place Tefillin on top of Sefarim, although those who are lenient have upon whom to rely.
  • May one rest items on top of Tefillin, if the Tefillin are in a bag? Seemingly, it is permitted to place items on top of the Tefillin if they are in a non-designated bag. Accordingly, one may pack his Tefillin into a non-designated bag, and place them in his knapsack or suitcase even if other items will rest on top of it. However, one is not to rest anything on top of the Tefillin if they are in their designated bag.     
  • May one rest his Siddur on top of a Tefillin case? Seemingly it is permitted to do so.
  • May one rest the Tefillin case on his Siddur? No, unless one is doing so in order to keep the Siddur open and save the page.  Nonetheless, initially another item is to be used.

26. When to remove Tefillin after Davening:[12]

There are numerous opinions and customs related to when the Tefillin may be removed after Davening:

1. After Kedusha of Uva Letziyon: The world is accustomed to not remove the Tefillin until after the Kedusha of Uva Letzion is recited [by the Minyan].
   • May one remove his Rashi Tefillin after Shemoneh Esrei and wear his Rabbeinu Tam for the remainder of the prayer? This matter is disputed in Poskim. The Chabad custom is not to remove the Rashi Tefillin until after the daily Tehillim is recited after Davening. This was likewise the custom of the Munkatcher, to only remove his Rashi Tefillin after Kaddish Yasom after Aleinu, and so was followed by many Tzaddikim.
   • May one remove the Tefillin during Chazaras Hashatz? Some Poskim rule that it is forbidden to remove the Tefillin during Chazaras Hashatz. Practically, in any event, the Tefillin is not to be removed until at least after Uva Letziyon, as explained in Halacha 18A! However, in a time of need, one may do so.
2. After Kaddish of Uva Letziyon
3. After Al Kein Nekaveh in Aleinu
4. After Kaddish of Aleinu:
5. Chabad custom-After Kaddish of Tehillim: The Chabad custom is not to remove the Tefillin until After the Kaddish which is said after Tehillim.

• Learning Torah with Tefillin: Based on Kabbalah, it is proper to learn the oral Torah while wearing the Tefillin. Admur in the Siddur records to do so while wearing Tefillin of Rabbeinu Tam.
• On day when Torah is read: On a day that the Torah is read, the Tefillin may not be removed until the Torah is returned to the ark. If one needs to remove his Tefillin prior to the Torah being returned to the Ark, then he may do so if he turns away from the Torah scroll while removing the Tefillin.
• Bris Milah: If a Bris Milah is taking place [right after the prayer] then the Tefillin are not to be removed until after the Milah.
• Rosh Chodesh: The custom is to remove the Tefillin prior to the silent prayer of Musaf. The Tefillin are to be removed after the Kedusha of Uva Letziyon [prior to the Kaddish recited before Musaf].
  • What is one to do if he is wearing Tefillin by Kedusha of Musaf? One is to remove the Tefillin prior to the Chazan reaching Keser. If one is unable to do so, he is to move his Shel Rosh to the side of his head and place his Tallis or a cloth under his Shel Yad. Alternatively, if one does not want to answer Kedusha, he is to leave into another room. Many are accustomed to simply cover their Tefillin [but remain wearing them] upon the recital of Keser if they are not Davening with this Minyan of Musaf.
  • When is one to wear Tefillin Rabbeinu Tam on Rosh Chodesh? The Tefillin of Rabbeinu Tam are to be worn prior to the Kaddish recited before Musaf. One is to recite the three Parshiyos of Shema [and the Parsha of Kadesh and Vehaya] while wearing them, although the remaining Shiurim [of Tehillim and Chumash] are studied after the prayer.  [The Tefillin are to be removed before Musaf.]
  • If one did not put on his Rabbeinu Tam before Musaf then one may wear the Tefillin after Musaf.
  • Should one be particular to wear Rabbeinu Tam before Musaf even if it will cause him to miss Davening Musaf with the Minyan? One is to Daven Musaf with the Minyan and only afterwards wear Rabbeinu Tam.  However, there are some who are accustomed to wear the Tefillin before Musaf even in such a case. 
  • On Rosh Chodesh, is one to recite the six Zechiros while wearing Rabbeinu Tam? The widespread custom is to recite the six remembrances while wearing the Tefillin of Rabbeinu Tam and not to delay it until after Davening.
• Removing Tefillin in front of Rebbe: One may not remove his head Tefillin in front of his [main] teacher. One is rather to turn around and remove it.
• Removing Tefillin in front of Sefer Torah: One may not remove his head Tefillin in front of a Sefer Torah. One is rather to turn around and remove it.

27. The order of removing the Tefillin: [Chapter 2 Halacha 17]

• The order in removing the Tefillin: One first unwraps the hand area of the Tefillin, and only then removes the Shel Rosh. The Rebbe Rashab would remove several straps also from the arm, thus loosening the attachment of the Shel Yad to the biceps, prior to removing the head Tefillin. Many within Chabad would follow this custom.  The Rebbe however expressed that he did not have knowledge of this custom, and seemingly only removed the straps from his fingers, and not from his arm.
• With which hand should the Tefillin be removed? One is to remove the Shel Rosh with the left hand.
  • With which hand should a lefty, or one who is mixed handed, remove his head Tefillin? One whose left hand is his stronger hand, should use his right, and weaker, hand to remove his head Tefillin.
• The Position-Standing or sitting: The Tefillin of Shel Rosh and finger straps of the hand Tefillin must be removed in a standing position. The hand Tefillin is also to be removed in a standing position according to our custom to wear it standing, although some learn that this is voluntary, and it may be removed in a sitting position if one so chooses. If one puts it on in a sitting position, then he is to remove it while sitting.
• Kissing the Tefillin: It is the custom of Sages to kiss the Tefillin when placing them on and when taking them off. [This custom should be followed by all Jewry. One may kiss the Tefillin with his lips and so is the custom. Some are accustomed to kiss the Tefillin three times.]
• Looking at the Shin’s of the Shel Rosh: Based on Kabbalah, after removing the Tefillin Shel Rosh one is to look at the two Shin’s of the Shel Rosh.

28. How to wrap and store the Tefillin:[Chapter 2 Halacha 19]

• Not to wrap over the Batim: One is to avoid wrapping the Tefillin on the sides of the Titurah, and certainly not onto the actual Batim. Nonetheless, in today’s times that the custom is to place the Tefillin in a case and the straps are wrapped around the case, it is permitted to be done without regulation.

• Should the Daled of the Tefillin Shel Rosh be positioned on top or on bottom of the case? The Daled of the Shel Rosh is to be placed on top of the Mabarta and not under it. However, some are accustomed to placing it under the Mabarta.
• May one wrap the straps over the Yud of the Shel Yad and Daled of the Shel Rosh? One is not to wrap the straps on top of the Daled of the Shel Rosh, and it is this to be positioned in the middle of the Mabarta.  However, by the Shel Yad, it is permitted to wrap the straps over the Yud, and so is the Chabad custom to wrap the straps over both sides of the Shel Yad. However, some Poskim are stringent and rule that one should not wrap the straps at all over the Yud of the knot.

• Wrapping the straps around the Tefillin, and not vice versa: One is to wrap the strap around the Batim and not the Batim around the strap.
• Wrapping like the wings of a dove: Some are accustomed to wrap the straps of both the Tefillin Shel Yad and Tefillin Shel Rosh around the sides of Tefillin in the form of the wings of a dove. Some are accustomed to only do so by the Tefillin Shel Rosh, while by the Tefillin Shel Yad they wrap it only on one side, on the side without the Yud. Practically, the Chabad custom is to wrap the straps like the former custom, on the two sides of the Tefillin like the wings of a dove, on both the Shel Yad and Shel Rosh.
• Approximating the knot of the Yud to the Bayis: Many Poskim rule that the Yud is to be attached to the Bayis even when one is not wearing the Tefillin. [Accordingly, upon wrapping the Tefillin on its case one is to make sure that the Yud is approximated to the Bayis. This is accomplished through using a case for the Shel Yad which contains a side hole through which the Yud can be placed to touch the Bayis.] Some Poskim, however, rule it is not necessary for the Yud to be touching the Bayis when it is wrapped in its case, and so seems to be the position of the previous Chabad Rabbeim who did not have a side hole by the case to accomplish the above. Nevertheless, the Rebbe did contain a side hole by his case, and was seemingly careful in this matter.
• Returning the Tefillin to their correct case: One is to be careful to return the head Tefillin into the head case and the arm Tefillin into the arm case, as explained in Halacha 25. For this reason, one is to beware not to mix up the case of the head Tefillin for that of the arm Tefillin, as can occur if the bottom part comes apart.
• Setting up the Tefillin in the bag: The widespread custom is to place the head Tefillin on the right side of the bag and the hand Tefillin on the left side of the bag. However, some Poskim rule that one is to place the head Tefillin on the left side of the bag and the hand Tefillin on the right side of the bag. Whatever one chooses should remain consistent, and he should not switch around the order. Those who use a canteen compartment, similar to a thermos, for casing the Tefillin, must first enter the Tefillin Shel Rosh and only then the Tefillin Shel Yad.
  • Purchasing a beautiful case and Tefillin bag: It is proper for one to purchase a beautiful Tefillin bag and Tefillin case for the sake of honoring and beautifying the Mitzvah.
  • How is one to set up the Rashi and Rabbeinu Tam Tefillin in the bag: One is to place the Rashi Tefillin on the left side of the bag and Rabbeinu Tam Tefillin on the right side of the bag.
  • Not to leave the Tefillin revealed outside of its case: One is not to leave the Tefillin uncovered, outside of their case or bag. They are thus to be returned to their box right away after removing them. If one is unable to do so, such as on Rosh Chodesh prior to Musaf, then one is to have them covered by a Tallis and the like until they are replaced.
  • Not to remove the Shel Yad until the Shel Rosh is wrapped and returned to its place: Some write that one is not to remove his hand Tefillin until the head Tefillin is properly wrapped and inserted into the bag. [Practically, the Chabad custom is not to be particular in this matter.]
  • Wrapping your Tefillin personally: It is proper for one to endeavor to personally wrap one’s Tefillin rather than have another person do so for him.
  • Not to wrap the Tefillin during Kaddish: One is not to fold his Tallis or wrap his Tefillin while Kaddish is being.
  • May one wrap the Tefillin during Chazaras Hashatz? This follows the same ruling as above. In any event, the Tefillin is not to be removed until at least after Uva Letziyon, as explained in Halacha 26!

29. Tefillin of Rabbeinu Tam: [Chapter 4]

• Although the main Halacha follows the opinion of Rashi, nonetheless, after Davening, every G-d fearing Jew is to also wear the Tefillin of Rabbeinu Tam. [According to Kabbalah, everyone is to wear Tefillin of Rabbeinu Tam, as both Tefillin are correct, and so is the custom of the Sephardim, and Chassidim, to wear the Tefillin of Rabbeinu Tam even in public, and in today’s generation this can be viewed as an actual obligation even on the layman.]
  • Treating the Tefillin with extra holiness-Not to have Hesech Hadaas: In general, one is to be very careful while wearing the Tefillin of Rabbeinu Tam to not remove his mind from them or speak mundane speech. [Furthermore, one is to beware even from mundane thoughts even of permissible matters.]
  • Having one’s own pair of Rabbeinu Tam: Every person is to have his own pair of Tefillin of Rabbeinu Tam and not rely on borrowing from others, in order so he does not skip even one day of wearing it.
  • Being particular to immerse in a Mikveh and learn Chassidus beforehand: Those who wear Tefillin of Rabbeinu Tam are to be particular to immerse in a Mikveh in the morning and study Chassidus before Davening.
  • Tikkun for one who forgot to wear the Tefillin: One who forgot to wear the Tefillin of Rabbeinu Tam one day, is to study the laws of Tefillin [relevant to the layman, in contrast to a Sofer] until he is expert in them, and likewise study the Mitzvah of Tefillin in Derech Mitzvosecha of the Tzemach Tzedek, or in the Siddur by Shaar Hatefillin. Likewise, he is to study a few chapters of Tanya by heart and Beli Neder review at least one chapter of it daily.
  • From what age is one to begin wearing the Tefillin of Rabbeinu Tam? The Chabad custom today is to begin wearing the Tefillin of Rabbeinu Tam immediately at the age of Bar Mitzvah, and even prior during the two months of preparation, at the same time as when he begins to wear the Rashi Tefillin.
  • May one wear Tefillin of Rabbeinu Tam in a Shul/Minyan in which no one is accustomed to wear it [i.e. a Chassidisher Bachur in Litvish Yeshiva]?
  • May an Avel wear Tefillin of Rabbeinu Tam during Shiva? The Chabad custom is to wear Rabbeinu Tam even on the first day of Shiva, and even in public.
  • May one who does not wear Tefillin of Rabbeinu Tam, be a Sofer to write them? Initially, only one who wears the Tefillin of Rabbeinu Tam is to write such Tefillin on behalf of others.
• Blessing: A blessing is not recited upon wearing Tefillin of Rabbeinu Tam. [Nevertheless, upon saying the blessing over the Tefillin of Rashi one is to have in mind to include also the Tefillin of Rabbeinu Tam.]
  • Tradition that one will one time in his life wear Rabbeinu Tam with a blessing: There is a tradition that one who is accustomed to wear Rabbeinu Tam daily is guaranteed to one time wear the Tefillin with a blessing.
  • Are those who are accustomed to loosening and then tightening the loop of the Yud after saying the blessing, to do so also by the Tefillin of Rabbeinu Tam? Yes.
  • Should one be careful to remove the plastic box from the Tefillin Shel Yad of Rabbeinu Tam prior to putting it on? Yes.
• When to wear: The Chabad custom is to wear the Tefillin of Rabbeinu Tam only after the completion of Shacharis and the recital of Tehillim. In the Siddur, Admur rules that after Davening a G-d fearing Jew is to put on the Tefillin of Rabbeinu Tam inside of his home and learn with them for about an hour, if it is easier for him to learn in his home.
  • How close to Davening to wear: Preferably, one is to wear his Rabbeinu Tam in close approximation to the removal of the Tefillin of Rashi, without making an interval of Hefsek Hadaas.
  • May one speak before wearing Tefillin of Rabbeinu Tam after Davening? Yes, and so is the widespread custom even amongst G-d fearing Jews. Nevertheless, some are stringent not to speak.
  • Until what time may one wear the Tefillin of Rabbeinu Tam? Until sunset.
  • If one accidentally removed the Tefillin of Rabbeinu Tam prior to Rashi, what is he to do? He may return it to the bag and put on the Tefillin of Rashi.
  • What is one to do if he accidentally wore his Rabbeinu Tam instead of Rashi? He is to remove his Rabbeinu Tam and wear his Rashi Tefillin. If one spoke [of matters not relating to the Tefillin] or prayed in between the two pairs, a new blessing is to be recited on the Rashi’s. Practically: One should try to hear the blessing from another individual. Alternatively, if this is not possible, then one is to go to the bathroom in between, and then be required to recite a blessing according to all. If this is not possible, then if one talked of unrelated matters or davened in between then one may choose to repeat.
  • If one remembered only after finishing the blessing, but prior to fastening it, then he is to finish donning the Rabbeinu Tam and say Shema etc, and then wear the Tefillin of Rashi for Davening [even if this causes a blessing to be repeated, as explained above].
  • If one remembered in middle of Davening, then if he remembers prior to Goal Yisrael, he is to remove the Tefillin of Rabbeinu Tam and wear the Tefillin of Rashi.
  • Must one re-wear Rabbeinu Tam after Davening if he accidentally wore them and then removed them before Davening? [Accordingly, one who discovers that he put on his Rabbeinu Tam instead of Rashi’s and is still prior to Davening, is to recite with them the prayers of Kerias Shema and Kadesh etc, if he does not plan to re-wear them after Davening, and already made a Hefsek in between.]
  • What is one to do if he accidentally wore the Shel Yad of Rashi and the Shel Rosh of Rabbeinu Tam or vice versa? He must remove the Tefillin of Rabbeinu Tam and wear the correct set of Rashi Tefillin with its corresponding blessing.
• What does one say when wearing Rabbeinu Tam? While wearing Tefillin of Rabbeinu Tam one is to recite Kerias Shema. The Chabad custom is to recite all three paragraphs, including Vayomer, without repeating Hashem Elokeichem Emes in its conclusion. One is to also read the paragraphs of Kadeish and Vehayah Ki Yiviacha. One is to try to learn Torah for about an hour while wearing the Tefillin.
  • May one speak while saying Shema during the wearing of the Tefillin of Rabbeinu Tam? One is not to speak of mundane matters wile reciting the Shema during the wearing of the Tefillin of Rabbeinu Tam. However, one may speak of necessary matters, and certainly may answer for all matters of Kedusha.
• Talking between wearing the Shel Yad and Shel Rosh of Rabbeinu Tam: One may not speak between wearing the Tefillin Shel Yad and Shel Rosh of Rabbeinu Tam even though a blessing is not said. One may answer Amen in between the wearing of the Shel Yad and Shel Rosh. However, one may not answer Baruch Hu Ubaruch Shemo in-between.
• Storing the Tefillin of Rabbeinu Tam in a different bag, and marking the boxes and bags: One is not to store the two pairs of Rashi and Rabbeinu Tam [directly] within the same bag, and he is rather to make for them two individual bags. He is to make a sign for each bag to know which bag belongs to which Tefillin in order so he does not come to put the Tefillin of one bag into the other bag. [Accordingly, it is forbidden for one to switch the boxes or cases or bags of the Rashi Tefillin for the Tefillin of Rabbeinu Tam, or vice versa, and therefore both the cases and boxes must be marked. Nonetheless, once they are already in their own bags it is permitted to then store both bags within a single bag, the custom of all Israel.]
  • How is one to set up the Rashi and Rabbeinu Tam Tefillin in the bag: One is to place the Rashi Tefillin on the left side of the bag and Rabbeinu Tam Tefillin on the right side of the bag.
• Switching Parshiyos, Batim, straps, cases and bags of Rashi and Rabbeinu Tam: One may not switch the Parshiyos, Batim, straps, cases or bags of the Tefillin from Rashi to Rabbeinu Tam, or vice versa, as one must be Maalin Bekodesh, unless one originally made a Tnaiy when he wore the Tefillin for the first time. However, in a case of need, one may use his straps of Rabbeinu Tams for Rashi Tefillin, if he is accustomed to wear his Rabbeinu Tam after Rashi.
  • What is the law if the Parshiyos, Batim, straps, boxes, or bags of Rashi and Rabbeinu Tam became mixed up with each other and are not discernable? One is to use the items for Rashi Tefillin. [Thus, if the cases of Rashi and Rabbeinu Tam became mixed up, one is to designate one of them only for Rashi, and the second is to be placed in Genizah. The same applies likewise regarding the plastic covering that rests on top of the Shel Yad.]
  • What is the law if one went ahead and used the Parshiyos, Batim, straps, or cases of Rashi for Rabbeinu Tam, or vice versa? As soon as one recognizes the mistake, one is to immediately switch them back.

30. Buying Tefillin-Part 1-Who should be trusted as a Sofer and/or Tefillin seller: Chapter 7 Halacha 1A

• While all Orthodox Jews who appear G-d fearing should enjoy a Chezkas Kashrus, that they can be relied upon to purchase Kosher and Mehudar Tefillin from them, practically the following is our suggestion to the consumer, in the order of preference from where he should purchase his product from:

1. Tefillin that is under a reputable Hashgacha, such as the Eida Hachareidis or Rav Landau, or the Ok and the like.
2. Tefillin from a Safrus store or company which is run by a reputable Sofer and Torah scholar, or from a renowned Sofer who is known for his quality and of being G-d fearing.
3. Tefillin from a random Sofer, Socher, or Judaica store.

We recommend following the first option, which is the safest option that you have available as a consumer. If worldwide consumers would demand external Hashgacha’s on their Safrus products, just as is demanded over the food industry, it would help clean and filter out many of the bad and invalid products that are on the market today due to the lack of regulation, accreditation, and external supervision.  

31. Buying Tefillin-Part 2-Matters to look for in a pair of Tefillin for both Kashrus and Hiddur: Chapter 7 Halacha 1B

• Beauty: It is a Mitzvah to make and buy beautiful Tefillin.
• The parchment: It is a Hiddur to use the hide from a fetus for the parchment.
• Order of writing Parshiyos: The widespread Chassidic custom, as well as the Chabad custom, is to first write the Parshiyos of the Shel Rosh. The widespread Ashkenazi custom is to first write the Shel Yad. Upon ordering the Parshiyos one is to request the order according to his custom.
• Sofer: One is to choose a person valid to be a Sofer, who is above 18 years of age, G-d fearing, and certified as knowledgeable in the laws of writing Stam, who does not watch television, have unkosher internet, or listen to non-Jewish music. For Tefillin of Rabbeinu Tam, one is to initially choose a Sofer who himself wears the Tefillin of Rabbeinu Tam. One should choose a Sofer who immerses in a Mikveh, and grows a beard, and has beautiful script. According to Kabbalah, a lefty may not write Tefillin. Thus, in Mehudar Tefillin, one is to make sure that the scribe is right-handed and that’s right with his right hand. The Sofer should not listen to music, or even classes, while writing.
• Hagahos: The Parshiyos are to go through two editors [Magihim] and to also be checked by computer.
• The Setumos of Vehaya: There are a number of different ways of how the Setumos of the Parsha of Vehaya are written, including Ashkenazi-Taz, Sephardi-Rambam, and Chabad. Each individual must make sure to order Parshiyos that contain Setumos according to his community custom.
• The Kesav: Today, there exists five types of scripts that are available on the market, and each community is to purchase the script that follows their custom:
  • Kesav Beis Yosef: Followed by Ashkenazim
  • Kesav Velish: Followed by Sephardim
  • Kesav Arizal [with Setumos of Taz]: Followed by Chassidim
  • Kesav Arizal-Chabad [with Setumos of Admur]: Followed by many Chabad Chassidim
  • Kesav Hameyuchas of Admur Hazakein: Followed by some Chabad Chassidim.
• Practically, should a Chabad Chassid purchase Kesav Admur Hazakein versus Kesav Arizal? This matter is under an un-arbitrated debate between Rabbanim and Sofrim, and practically, each person is to follow his Rav in this matter, although those who purchase Kesav Hameyuchas are to especially be careful to purchase it from Sofrim and Magihim Mumchim, such as those sold under the Hashgacha of Harav Landau of Bnei Brak, and are not to purchase it from random Sofrim, as many have been found to contain even invalidating issues.
• The Batim: The hide used for the Batim is to be Gassos [or Peshutos Mehudaros-Miksha Achas]. The entire Bayis is to be made from a single piece of leather, including the Ketzitza, upper and lower Titurah, and Mabarta. The Chabad custom is to make the Batim/Ketzitza 4×4 centimeters. This applies for both the Shel Yad and Shel Rosh, although some are accustomed to get a smaller size for the Shel Yad so it probably fit on the bicep of a Bar Mitzvah boy. The Chabad custom is to make the height equal to the width.
• The Shel Rosh: The four compartments of the Shel Rosh are to be fully separated until the area of the sewing. One is to make sure that the four compartments are not glued to each other at all throughout their entire length until the area of the sewing [i.e. Perudos Legamri]. The four compartments are to be visible to one looking at the Tefillin from the outside. It is forbidden to paint over the indentations between the compartments, and make new fake indentation lines in other areas. The Shinin on the Tefillin Shel Rosh is to be made according to one’s custom. Accordingly, a Chabad custom is to order Chabad Batim made with the Shinin according to the Alter Rebbe.
• The straps: The custom is to leave the back and side of the strap plane and clean without any color, other than the natural color of the skin. However, there is no issue with purchasing straps that have been dyed so well that their blackness penetrates to all sides.
• The knots of the Yud and Daled: There exists different customs of how to make the knots of the Yud and Daled, and each community is to follow his custom. Accordingly, a Chabad Chassid is to ask for the knots to be made according to the Chabad tradition. A left is to request the knot of the Shel Yad to be made in a way for lefty Tefillin.

32. Tefillin maintenance-Upkeeping the Kashrus of your Tefillin: [Chapter 7 Halacha 2]

• Identification: One should have his contact information written in a visible area by his Tefillin bag, just in case they get lost in order so they can be returned.
• Traveling: Whenever one travels with his Tefillin he is to be very careful to guard them, so they do not get stolen or lost. One should even enter with them into a bathroom for this purpose.
• Drying hair: One is to be very careful not to wear Tefillin with wet hair, whether due to water or sweat, as eventually this can cause the squareness of the Tefillin to lose shape. One who sweats a lot on his way to Shul should preferably use a towel to dry his hair prior to putting on his Tefillin.
• Periodically checking the squareness: If ones Tefillin banged into an object, he should verify to make sure that the squareness has not been affected. One should periodically look at the bottom of his Tefillin to verify that the sewing’s squareness has not been altered.
• Dyeing black: Any areas of the Tefillin or straps which have begun to lose their blackness should be dyed Lishma [i.e. Lisheim Kedushas Tefillin] using Kosher ink. For this purpose, it is good to purchase and carry Kosher ink in ones Tefillin bag. One should periodically check his straps and Batim to make sure that they’re black.
• The width of the straps: With time, the width of the straps can begin to erode and become less than the minimum required measurement of one centimeter. This especially occurs near the knots. Therefore, one is to periodically check the straps especially near the knots to make sure they maintain their minimum width, and if not then they are to be switched.
• Altering the knots: Whenever one alters the knot of the Daled or Yud he is to recite Lisheim Kedushas Tefillin prior to doing so.
• The protruding strap of the Yud: One must be careful that the strap which protrudes from the Yud is not too long, or too short. It is to extend a minimum measurement of one centimeter in its entirety. One is to glance at this part of the knot daily prior to putting on Tefillin to make sure that it extends for this length.

33. Checking the Tefillin: [Chapter 7 Halacha 3]

• Worn daily: From the letter of the law, once the Tefillin have been validated to be Kosher there is no obligation to recheck them. Nevertheless, it is proper to have them checked being that they can possibly get ruined due to sweat. [Practically, it is customary to check one’s Tefillin and Mezuzos during the month of Elul if they have not been checked within the previous 12 months. One is to publicize this matter to others. Doing so helps draw down a Kesiva Vechasima Tova for the coming year.  The Rebbe would advise people to check their Tefillin annually, as stated above.]
• Worn occasionally: Tefillin which are worn only on occasion are required to be checked once every 3.5 years.
• Soaked in water, left in sun: If Tefillin have soaked in water, or were near heat or the sun for an extensive period of time, they must be checked to ensure their validity.
• If there is no Tefillin checker available, then even if the Tefillin soaked in water one may wear them [although without a blessing]
• Directives to the consumer when sending Tefillin for checking:
• Verify the person is a certified Magiah. [Not every Sofer is certified to also be a Magiah.]
• It is advisable to have the Tefillin checked annually by different Magihim, rather than to use the same one each year.
• Verify that the Magiah will also examine the straps and Batim to verify their Kashrus status.
• If the Sofer states that the Tefillin are Pasul, one should right away put on a Kosher pair of Tefillin that day before sunset. The blessing is to be repeated. This applies even if only the Shel Yad or Shel Rosh were invalid.
• Tikkun for wearing Pasul Tefillin: The Poskim suggest several Tikkunim to be done if it was discovered that one was wearing invalid Tefillin. These include:

1. Study the practical laws of Tefillin until it becomes expert in them. As well, he is to study the Mamar of the Tzemach Tzedek in Derech Mitzvosecha, or Shaar Hatefillin in the Siddur Im Dach. There is no need to study those laws that are relevant only to a Sofer.
2. Adding in general Torah learning for no ulterior motives.
3. To wear the Tefillin with greater concentration.
4. Start wearing Tefillin of Rabbeinu Tam if you have yet to do so.
5. Say the Parshas Olah for nullifying a positive command.
6. Remain wearing Tefillin from that day and onwards for a longer amount of time that he was used to until then.
7. Give money to charity.
8. Purchase Mehadrin Tefillin for a poor person.

34. The Kashrus of the Tefillin-Part 1-Color of Tefillin:[13]

• The Bayis: The Bayis does not have to be black, although it is a Mitzvah Min Hamuvchar to blacken it.
• Color of straps: It is a Halacha Moshe Misinai that the straps of the Tefillin must be black on their outer side. Only the outer external top side of the straps need to be black. [However, there is no issue with making and purchasing straps that have been dyed so well that their blackness penetrates to all sides, as this helps to ensure its validity even in the event that the external ink peels off.]
  • The Mabarta: The area of the straps found inside the Mabarta does not need to be dyed black.
  • Must the area of the straps found by the knot of the Yud and Daled be black?   
  • Non-black spots-What is the law if some of the paint began peeling off? If it is not noticeable right away, and the strap still maintains its black look when looking at it from a fair distance, then it is valid and does not need to be dyed. If it is noticeable to the onlooker, it must be blackened.
  • When painting a white area of the strap must it be done Lishma and what is one to say? Yes, indeed it is to be painted Lishma, and therefore prior to doing so one is to say Lisheim Kedushas Tefillin. If this was not done, then one is to repaint over the strap Lishma, as stated above.

35. The Kashrus of the Tefillin-Part 2-Size of straps: [14]

• Length of straps of Shel Rosh: The straps of the Tefillin Shel Rosh are to be drooped in front of the person and are to reach until the legs. The right strap is to be longer than the left strap. One is to beware that the straps do not drag on the floor.
• Width of straps: The strap is to be a minimum width of 1 cm/10mm. If the width of the strap is less than this amount, then one is to switch his straps. If, however, other straps are not available, one may continue donning the Tefillin as usual [and according to some opinions, with a blessing].
  • Care must be taken that the area near the knot of the Yud does not contract to below the above minimum width.
  • The end part of the Yud knot must extend one centimeter from its knot. One should ensure upon putting on Tefillin that in truth the end of the Yud extends this amount.
  • Even if the straps fold, it is nevertheless considered part of the measurement of 1cm.

36. Squareness of Batim: [15]

• It is a Halacha Moshe Misinai that the Batim must be square. [Practically, the Torah was not given to angels and hence so long as it looks square to the naked eye it is valid.]
• In what areas must the Tefillin be square? The Tefillin must be square by the Bayis [top], and the entire Titurah, which includes the bottom and top. [In total, all 12 corners must be square.] The Mabarta does not have to be square and therefore even it became banged up, it remains Kosher. The sewing must be an exact square, which means that the length of the sewing must be equal to the width of the sewing. Both the top and bottom area of the sewing must be a square.

• If the sewing on the bottom of the Tefillin lost its square shape is it valid? If the sewing on the bottom of the Tefillin lost its square shape, then it is invalid and new Batim are to be purchased. However, this only applies if its loss of a square is apparent to the naked eye. If, however it attains a square shape to one’s eye, but under close measurement is seen to be slightly uneven, then it remains Kosher. Practically, the accepted ruling is to allow for up to a 1-millimeter difference. This commonly occurs due to putting on Tefillin with wet or sweaty hair, and is hence to be avoided.

• Cracks in the Tefillin: If the Tefillin has cracks by its bottom, as is common to occur between the lower and higher Titurah which have been sewed, it remains Kosher so long as the stitches have not been torn and the Tefillin maintain their square shape.

37. Making the knots of the Yud and Daled Lishma:[16]   

• The knots of the Daled and Yud need to be made by a male adult Jew Lishma. Hence, prior to making the knot one is required to say Lesheim Kedushas Tefillin. The same applies prior to shortening or widening the straps through undoing the knot of the Daled. If one did not say it, then it is invalid and must be redone Lishma. If one thought the Lishma in his mind but did not verbalize it, then some Poskim rule it is valid Bedieved.
  • After reaching the age of Bar Mitzvah, must a child redo his knot? If prior to age of Bar Mitzvah a child opened and fixed his knot of the Daled or Yud, then prior to him wearing the Tefillin on the day of his Bar Mitzvah he is to reopen it and fix it Lishma.

38. Mivtzah Tefillin- Important laws to remember for Mivtzaim: [Addendum]

• The times: One may put on Tefillin starting from Mi Sheyakir until nightfall. However, once it is after sunset a blessing is not to be recited, although those who are lenient have upon home to rely.
• Jewish identity: If a person is unsure whether his mother is Jewish, then one is not to put Tefillin on him, until his Jewishness is verified for certain. If one says his mother is Jewish, he may be believed regarding the Mitzvah of Tefillin.
• Is a Shoteh/Insane to put on Tefillin? A Cheresh and Shoteh are not obligated to wear Tefillin. However, they may choose to do so as long as they are able to maintain a clean body.
• May one put Tefillin on a person who is in a coma or is unconscious due to brain damage? A person who is unconscious or in a coma is not to have Tefillin placed on him. However, if the patient is complete clean some write that the relatives may do so if they feel the patient subconsciously feels the Tefillin and is strengthened by him.
• May one do Mivtzaim in a public area where immodest women may walk by? Yes, although the person may not say a blessing or any Torah words in her presence, until he turns around [or if not possible, closes his eyes].
• The arm: The Tefillin is to always be placed on the left arm unless one writes with only his left hand, in which case it is to be worn on the right arm. Prior to putting on the Tefillin one is to ask the individual as to with which hand he writes with.
• Missing arm: If the left arm of a right-handed individual was amputated above the bicep, he is exempt from putting on the arm Tefillin. If it was amputated below the bicep, then he is to put on Tefillin on both arms without a blessing. If the right arm was amputated, that he needs to put on Tefillin on his left arm with a blessing.
• Cast: If one has a cast or bandage on his bicep, then he is to wrap the Tefillin over the cast/bandage without a blessing, and cover the hand Tefillin with his clothing. [However, upon placing the head Tefillin the blessing of Al Mitzvas Tefillin is to be said.] If doing so is not possible, then he is exempt from donning the hand Tefillin. If the bandage/cast does not reach up to one’s bicep, then he is to wrap the Tefillin as usual over his bicep with a blessing and wrap the straps on top of the bandage or cast.
• The Kavanah: The person wearing the Tefillin must intend to perform it in order to fulfill the command of Hashem. One is to explain this to the individual if there is any doubt as to whether he is aware of it. if he was unaware and only after he removed the Tefillin understood that this is a command of G-d in the Torah then he is to re-wear it.
• The blessing: It is permitted to teach an adult a blessing during his time of obligation and have him repeat word after word, including Hashem’s name, from the person educating him. It is forbidden for one to recite the entire blessing to the person and then have him recite the entire blessings after him, and rather it must be recited word after word.  In all cases that a Siddur is available, and the person knows to read from the Siddur, one must provide him the Siddur rather than read word after word.
• What to say while wearing the Tefillin: During Mivtzaim, the people wearing Tefillin are to read all three Parshiyos of Shema. [It is proper for him to also recite Birchas Hatorah prior to saying Shema, if he has yet to say it that day.] At the very least they must read the first two Parshiyos of Shema. If there is absolutely no time available, the person fulfills his obligation even if he does not say anything at all while wearing it.
• Removing watch: From the letter of the law, it is permitted to have a Chatzitza under the areas of the straps that are on the arm, and hence it is permitted to wrap the straps over a watch that one is wearing. Accordingly, there is no requirement by Mivtzaim to make sure that the person removes his watch.
• Altering the knot of the Tefillin Shel Rosh so it fit his size? The straps of the head Tefillin must be tightly fastened onto one’s skull and may not be loose. If necessary, one is to change the size of the knot in order so it fit his head. Prior to shortening or widening the straps through undoing the knot of the Daled, one is to recite Lesheim Kedushas Tefillin.
• Putting on only Shel Rosh or Shel Yad: On Mivtzaim, one may put on just the Shel Rosh or just the Shel Yad if he will not have time to wear both Tefillin, or does not want to do so
• How is one who is left-handed to wear Tefillin of one who is right-handed [or vice versa]: One is to place the Tefillin on his right arm backwards, having its backside [i.e. Mabarta] be positioned in front facing towards the elbow, in order so the knot be facing inwards. When wearing the Tefillin in such a way one must be careful that the Tefillin be properly wrapped to the bicep, without it folding over.

No shirt: One is not to place on Tefillin if his heart is revealed, which means that the top half of his body is not covered [i.e. no shirt; bare-chested]. By Mivtzaim,

[1] See Admur 37:1 and Chapter 1 Halacha 2

[2] See Admur 37-38 and Chapter 1 Halacha 6-7

[3] Chapter 2 Halacha 2

[4] Chapter 2 Halacha 3

[5] See Chapter 2 Halacha 6

[6] See Chapter 2 Halacha 7

[7] See Chapter 2 Halacha 8

[8] This means that after making the wraps around the bicep one then stretches the strap to the forearm and makes a half circle wrap on the forearm, and then six full circles around the forearm, and then another half circle by the area of the forearm which leads to the wrist. The other half is wrapped over the wrist in a diagonal fashion.

[9] See Chapter 3 Halacha 3 G for details!

[10] Such as: Can you please pass me my Tefillin Shel Rosh? Do you have Tefillin ink for me to color my Tefillin? Can you fix my knot of the Shel Rosh? I love the Mitzvah of Tefillin. A Halachic question relating to Tefillin.

[11] See Chapter 2 Halacha 12

[12] Chapter 2 Halacha 18

[13] Chapter 9 Halacha 2 and 11

[14] Chapter 9 Halacha 11

[15] Chapter 9 Halacha 6

[16] Chapter 9 Halacha 13